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SKETCHES 

OF THE 

DANISH MISSION 

ON THE 

COAST OF COROMANDEL. 



BY THE 

REV. E. W. GRIN FIELD, M.A. 



LONDON : 
PRINTED FOR C. J. G. & F. RIVINGTON, 

ST. PAUL'S CHURCH-YARD; 
AND WATERLOO-PLACE, PALL-MALL. 

1831. 




LONDON: 
GILBERT & RIVINGTON, PRINTERS, 
ST. john's-square. 



THE SOCIETY 

FOR 

PROMOTING CHRISTIAN KNOWLEDGE, 

THIS BRIEF ACCOUNT 
OF 

THE MOST BRILLIANT AND SUCCESSFUL ATTEMPT 
TO PROPAGATE CHRISTIANITY ABROAD • 
DURING THE 
EIGHTEENTH CENTURY, 
> IS MOST RESPECTFULLY ADDRESSED, 
AS 

A MEMORIAL OF PAST LABOURS, 
AND 

AN INCENTIVE TO FUTURE EXERTIONS. 



A2 



As whatever is curious or valuable in the fol- 
lowing narrative is drawn from the manuscript 
records of the Society for Promoting Christ- 
ian Knowledge, the Author deems it right to 
return his thanks to the Committee of that 
Society, for their liberal permission of access 
to its archives. 

Kensington, 
Nov. 25, 1830. 



A 3 



PART I. 



THE LIFE AND LABOURS OF BARTHOLOMEW 
ZIEGENBALG. 



CHAPTER I. 

The commencement of the last century was rendered 
memorable both in this island and on the continent of 
Europe, for the establishment of several religious 
institutions connected with the conversion of the 
Heathen. Then it was, that " The Society for 
Promoting Christian Knowledge," and " The Society 
for the Propagation of the Gospel in Foreign Parts," 
became first known as efficient organs of the English 
Church. And it was about the same time also, that a 
similar spirit was manifested in Germany, particularly 
at the University of Halle, where " The Oriental 
College of Divinity'*" arose under the auspices of 
Professor Francke, whilst, in 1715, "The Missionary 
College of Copenhagen" was incorporated for the ex- 
press purpose of propagating the Gospel in the 
East. 

" The Society for Promoting Christian Know- 
ledge" arose (1698) from the spontaneous association 

* See Pietas Hallensis, Part i. p. 47. 
A 4 



8 



The life and labours of 



of some pious individuals, who met together for the 
general purpose of diffusing Christianity both at home 
and abroad. At that period there was no public insti- 
tution of this kind, either amongst Churchmen or 
Dissenters, and it is the distinguishing honour of this 
Society that it gave the first example of such a useful 
undertaking. 

" The Society for the Propagation of the Gospel" 
obtained its charter in 1702, but as its exertions were 
limited " to the plantations, colonies, and factories of 
Great Britain," an ample field was still left to the 
Missionary labours of the former Society. Nor were 
its members backward in availing themselves of this 
liberty; for no sooner had they received tidings of the 
wants of the Danish missionaries in Tranquebar, than 
they voted aid from their scanty funds ; and when the 
Missionary College of Copenhagen was erected, they 
entered into the most friendly correspondence with 
that illustrious institution. 

But the early claims and merits of both these 
Societies will be best understood, by at once proceed- 
ing to an account of the life and labours of Bartholomew 
Ziegenbalg, the first Protestant missionary to the East 
Indies. 

Ziegenbalg was born at Pulnitz, in Upper Lusatia, 
June 14, 1683. He lost both his parents in his 
infancy, but their place was supplied by the prudent 
care of his eldest sister. Professor Francke was at 
this time at the head of the Lutherans in Germany, 
and to him Ziegenbalg's sister applied for advice con- 



Bartholomew Ziegenbalg. 



9 



cerning her brother s education. Francke advised, 
that he should be sent to Berlin, and placed under 
the care of Langius, who was an eminent scholar, and 
a man of distinguished piety. 

When he had been some time at Berlin, and had 
passed through the elementary parts of learning, 
Francke invited him to Halle, that he might be imme- 
diately under his own inspection. Under such in- 
structors, it is scarcely to be wondered, that young 
Ziegenbalg grew up " in the nurture and admonition 
of the Lord," and that, like Samuel, " as he grew on, 
he was in favour both with the Lord, and also with 
man." But his constitution was naturally weak, and 
from too close application to his studies, he was 
obliged to quit Halle suddenly in very indifferent 
health and spirits. The physicians ordered him to 
travel abroad, and it at once struck him that he might 
exchange the amusements of a traveller for the labours 
of a missionary. But Francke, whom he consulted on 
this occasion, desired him to weigh well his choice 
before he decided on such an important undertaking, 
and to make it the subject of his prayers to heaven. 

When he was twenty-two years of age, he again 
visited Berlin, and it was just at the time when the 
King of Denmark had sent Dr. Lutkens thither to 
make enquiry after fit persons to go out as Missionaries 
to the coast of Coromandel. Lutkens had an interview 
with Ziegenbalg, and proposed to him the situation, 
which he immediately accepted. 

Whilst a student at Halle, Ziegenbalg had been 



10 



The life and labours of 



intimate with a youug man, named Henry Plutscho, 
with whom he had often conversed on these Missionary 
projects. Plutscho no sooner heard of his friend's 
intention to go as a missionary to the East, than he 
resolved to cast in his lot with him, and to share alike 
in his dangers and duties. 

Accordingly, having taken leave of their friends, 
and settled their private affairs, on the 8th of October, 
1705, they sailed for Copenhagen, where they received 
Episcopal ordination, and took their necessary orders 
and instructions. 

As this was altogether a new undertaking (for no 
Protestant missionaries had hitherto been sent out to 
the East) it was determined, that the experiment should 
be made only for three or five years, after which time 
the missionaries, if unsuccessful, should be allowed to 
return to Europe. 

On November 29, they embarked on board the 
Sophia, and were dismissed by the well-wishers to their 
undertaking with various tokens and presents con- 
venient for their expedition. " This we looked upon 
as a pledge," say the missionaries, " that God had 
not left our friendships contracted in Denmark without 
a blessing ; and thus we cheerfully went on board, 
hoping that the presence of God would go before, and 
lovingly incline the hearts of that barbarous people 
towards us, whom we were going to visit with the 
welcome tidings of salvation." 

Of their voyage to the Cape, they have left us an 
interesting narrative. Like all who are unaccustomed 

8 



Bartholomew Ziegenbalg. 



II 



to the sea, they were struck with the grandeur, and 
somewhat awed with the terror of the waves. " The 
towering billows received us very stoutly, and the ship 
seemed as if it were carried through a deep vale, 
betwixt tw r o lofty mountains." But their hearts did not 
fail them, for they knew the Lord was their protector. 
" The more the storms and roarings of the seas broke 
in upon us, the more encr eased the joy and praise of 
God in our mouths, seeing we have such a powerful 
Lord for our Father, whom w r e may daily approach, 
and as confident children put up our prayers and 
petitions to him." 

On April 23, 1706, they landed at the Cape, where 
they found some German Lutherans, who, from want 
of a minister, had nearly lost all sense of religion ; 
but they were overjoyed to hear the children of the 
blacks answer so well to the questions of the Christian 
faith. This early instance of religious attention to the 
natives is highly creditable to the Dutch colonists. 

The conduct of the Dutch towards the religious 
wants of their colonies, has, indeed, always been highly 
honourable to their Christian character, and may, in some 
degree, we fear, be contrasted with the former neglect 
and inattention of our own country. No sooner had they 
gained possession of Ceylon, than they began to build 
Christian Churches ; so that, in the time of Baldaeus, 
the Dutch preacher and historian, (1660) there were 
thirty-two churches in the province of Jaffna only, 
" though in the year 1806," writes Buchanan, " there is 
not one Protestant European minister in the whole 

a6 



12 



The life and labours of 



province." It was the policy of the Dutch never to 
give an official appointment to any native who was not 
a Christian ; but it was the complaint of Bishop Heber, 
that a policy directly contrary to this was pursued 
towards the native converts in India. On this subject 
it may be at once curious and useful to read the follow- 
ing extract from the early journals of the Society for 
Promoting Christian Knowledge. It is to be found in the 
Report for the year 1712 : " The missionaries, by their 
last letters, signify that what is attempted there in the 
Danish factories towards gaining the heathens to 
Christianity, is far more practicable in the British set- 
tlements on the coast of Coromandel, by reason of the 
great sway the Britons have in those parts ; and it is 
hoped, that the Honourable East India Company will 
be induced to make an essay of the like nature, in a 
manner worthy of themselves, when they see the suc- 
cess that has attended the endeavours of their neigh- 
bours." 

During their stay at the Cape, they were very hos- 
pitably received by some of their countrymen, and 
were much pleased and astonished " at the sight of 
various strange kinds of animals, differing from those 
in Europe." But their hearts still longed " for the 
haven where they should be." " We hope to sail 
from hence in a few days, and draw nearer to the 
East Indies. The Lord be with us, and accompany 
us with the protection of his holy angels." This 
letter is " dated in Africa, from the Cape of Good 
Hope, April 80, 1706." 



Bartholomew Ziegenbalg. 



13 



At last, all their toils and fatigues ended in a 
happy arrival, " and on the 9th of J uly we could say, 
Hitherto the Lord hath helped us." 

During this voyage Ziegenbalg gave the first evi- 
dence of that unconquerable activity of mind which 
never left him till death. Amidst the hardships and 
inconveniences of the passage, he found leisure to 
compose a moral treatise on the nature of true wis- 
dom, and the harmony between the kingdoms of 
nature and of grace. This treatise was afterwards 
printed at Halle, under the title of " The School of 
Wisdom." 

On their arrival at Tranquebar, they felt all the 
difficulties of their attempt. Strangers to the manners 
and language of the country, how could they hope to 
convert those with whom they could not hold any 
social intercourse? They resolved, however, to set 
about their labours in good earnest, and for this end 
to acquire the two spoken languages of that district, 
the one a kind of mongrel Portuguese, the other the 
Tamul, or the native dialect of Coromandel. 

Both these languages have their peculiar difficulties, 
and neither Ziegenbalg nor his fellow-labourer were 
provided with any books to assist them. " They had 
a strange Providence, however," to use their own ex- 
pressions, a in getting a New Testament in the native 
Portuguese, together with a grammar, which was 
compiled for such as wish to learn Latin." By daily 
reading these two books, and continually hearing and 
speaking that tongue, they at last made such a con- 



14 



The life and labours of 



siderable progress, that they were tolerably able to 
catechize the heathen in Portuguese. 

At first they did not attempt the Coromandel dialect, 
on account of its difficulty, and hoping to act through 
their servant as an interpreter. But a short ex- 
perience shewed them the necessity of conversing with 
the heathens in their native language ; and then it was 
determined they should cast lots as to the language 
which each should more immediately study. The lot 
fell upon Ziegenbalg to undertake the Tamul, or 
Coromandel, and without demur or delay he betook 
himself resolutely to this difficult task. 

In a letter which he wrote to Dr. Lutkens about this 
time, he gives the following account of the manner in 
which he usually spent the day : — " After my morning 
devotions, I explain Luther's Catechism, from six to 
seven, in Portuguese. From seven to eight repeat 
Tamul words and phrases. From eight to twelve 
read Tamul books in the presence of native teachers. 
From twelve to one dine, and during dinner read some 
passages of Scripture. From one to two, lie down to 
rest during the burning heat. From two to three 
catechize at home. From three to five read TamuL 
From five to six join with Plutscho in prayer, and 
converse with each other. From seven to eight am 
read to by a native. From eight to nine sup. After- 
wards we converse with our domestics on the business 
of the day, and finish with prayer and singing '*." 



* Niccamp. p. 139, 140. 



Bartholomew Ziegenbalg. 



15 



What might not be accomplished by a man who thus 
devoted all his time and energies to the service of 
God! 

Accordingly, great as were the difficulties of the 
Tamul language, they soon vanished before him, so 
that by the month of January, 1707, he was able to 
give instructions to the natives in their own dialect. 

But, previously to this acquirement of the native 
language, Ziegenbalg had the sublime reward of wit- 
nessing the effect of his labours on one of the heathen. 
The servant whom he employed as his interpreter, 
whose name was Modaliapa, whilst he was instructing 
Ziegenbalg in the knowledge of the' Tamul, became 
himself a convert to the doctrines of Christianity. 
His conversion, however, was by no means sudden or 
hasty, but rather the result of repeated conferences 
with the missionaries, and perhaps still more the 
effect of living in their society, and beholding their 
virtuous and blameless manners. 

On the 30th July, 1706, Ziegenbalg took a walk 
with Modaliapa into the country, and held a very in- 
teresting conversation with him on religious subjects ; 
the result of which was, that " he was willing to live 
and die with me," says Ziegenbalg, " desiring nothing 
more in this world, than what is just necessary for his 
maintenance, provided he might partake of what he 
had heard, and of the promises with which he was 
so greatly affected." — " I saw the dwelling-house of 
Ziegenbalg," says Dr. Buchanan, (1806,) " in the 
lower apartment of which the registers of the church 



16 



The life and labours of 



are still kept; in these I found the name of the first 
heathen baptized by him, and recorded in his own 
hand-writing, in the year 1707." 

Besides Modaliapa, there were two Tamul people, 
who were willing to be instructed in the principles of 
Christianity, but the parents of one declared strongly 
against it. The prudence of Ziegenbalg was equal to 
his zeal; he desired the daughter not to leave her 
parents, (i lest by an unseasonable zeal we might dash 
them at once, and prejudice the natives against coming 
near us again." 

These and other circumstances of the same kind now 
began to excite public curiosity to such a degree, that 
the arrival of the missionaries reached the ears of the 
King of Tanjore, who sent an officer to report to him 
concerning them. 

The enlarged and enlightened views of Ziegenbalg 
and his associate, cannot, perhaps, be more strongly 
illustrated than by the conclusion of that letter from 
which these extracts have been taken— "We design 
to draw up a scheme or proposal for carrying on this 
work, and to lay it before his Majesty the King of 
Denmark. It were to be wished that all the Protestant 
princes in Europe would join hand in hand for fur- 
thering an undertaking tending to the conversion of so 
many millions, or at least come by degrees to promote 
such a laudable design." 

When it is recollected that this letter is dated " at 
Tranquebar, in the East Indies, Sept. 1st, 1706," and 
that it afterwards gave rise to the Royal Missionary 



Bartholomew Ziegenbalg. 



17 



College of Copenhagen, we cannot fail to admire that 
faith and zeal which led these excellent men to look 
through so many difficulties, and to become superior 
to all their present hardships. And if it may be per- 
mitted for glorified spirits to know any thing of the 
concerns of this lower world, with what joy and 
transport may they be supposed from age to age to 
survey the progress and triumph of their prayers, and 
hopes, and projects ! 



CHAPTER II. 

Though the missionaries had now been more than a 
year resident at Tranquebar, they had not received any 
letters from their friends in Europe. This was a 
severe trial ; " but whatever be the reason," writes 
Ziegenbalg, "neither I nor my fellow-labourer have 
been induced to believe this an effect of any neglect of 
our friends in Europe, since in the daily discharge of 
our pastoral functions, we cannot but feel the concur- 
rence of many prayers." 

In their letters, they had strongly stated their diffi- 
culties, and the urgency of their wants. They entreated 
the European Christians to assist them with supplies 
of money, books, and other necessaries. The money 
was required for the support of their Malabar con- 
verts, " who, like the primitive Christians, lost their 



18 



The life and labours of 



friends by going over to our religion." " Induced by 
these and similar motives," they add, "we, the un- 
worthy servants of the word among the heathen, 
most earnestly entreat those who are made partakers 
of the love of God, seasonably to relieve us, or rather 
such of the natives as, by embracing the faith of the 
Lord, are reduced to want and poverty." 

Besides this, they had actually established a charity- 
school for the children of the heathen, " for the 
right settling and increasing of which we must buy," 
they add, " such children as their parents may be 
willing to part with, and this sometimes at a very high 
price." 

Nor was this all. In the midst of their difficulties 
they contrived to build a small church, " bestowing 
thereon whatever they could possibly save from their 
annual pensions." In this good work, however, they 
were so much aided by friends on the spot, that even 
their enemies were confounded, and some of them 
even contributed towards the undertaking. " Thus," 
they say, " the building is finished, and fitted up for a 
church congregation. It lies without the town, in the 
midst of a multitude of the natives, near the high-road, 
and is built entirely of stone. It was consecrated on 
the 14th August, 1707, the eighth Sunday after 
Trinity, in the presence of a great conflux of Heathens, 
Mahometans, and Christians, and a sermon was 
preached both in Portuguese and in Tamul. 

The zeal and confidence of the missionaries rose in 
proportion as the blessing of God prospered their 



Bartholomew Ziegenbalg. 19 

labours. " We cannot express the love we bear to 
our newly-planted Church; nay, our affection has 
come to that degree, and our desire to serve this 
nation is so strong, that we are resolved to live 
and die amongst them, though, according to our 
agreement, we have the liberty to return to Denmark, 
after a stay of three or five years in this country." 

Is it to be wondered if accounts like these, when 
received in Europe, produced a strong sensation, and 
that Protestants began to feel it their common duty to 
promote the conversion of the heathen ? In a letter 
written by Ziegenbalg to a friend in London, dated 
October 19, 1709, he mentions that he was much 
affected by some accounts he had lately heard, that 
some of the English were disposed to promote the 
cause of Christ amongst the negroes in the West 
Indies. " I wish," he adds, " they would exhibit the 
same kindness towards the poor benighted nations of 
the East;" nor was this wish long before it was gra- 
tified. On the 5th of May, 1709, I find the following 
entry on the journals of " The Society for Promoting 
Christian Knowledge :"— 

" It was reported to the committee, that they are 
of opinion that notice should be taken of the charity- 
schools at Tranquebar, in the East Indies, in the next 
account of the schools, to which the Society agreed." 

And accordingly the following postscript is annexed 
to the annual sermons, preached in the years 1709 — 
1712: 

" Nor does Europe wholly confine this design of 



The life and labours of 



charity-schools to itself, but it begins to extend as far 
as the eastern countries. At Tranquebar, on the 
coast of Coromandel, two Danish missionaries, natives 
of Germany, the one Bartholomew Ziegenbalg, and 
the other Henry Plutscho, by name, have begun a 
small charity-school for the Malabarian boys, not only 
providing them food, but instructing them also in 
their own and the German languages, and chiefly in 
the fundamental principles of Christian knowledge, in 
hopes that they may one time prove useful, if not to 
themselves, yet to those that may come after them. 
For this purpose they have spared part of their own 
salary, and ventured to take up money at interest 
from the Malabarians, for promoting this and other 
pious designs. They suppose also they must buy 
children to be taught, and that sometimes at a great 
rate at the first, till an impression be made in the 
country for some favour to the Christians. One most 
deplorable circumstance and obstacle they meet with 
here in all their designs for the propagation of the 
Gospel, we shall give in the very words of one of the 
missionaries themselves, and which ought to strike hor- 
ror into the Christian world. 6 1 must,' says he, ' freely 
confess, that it is very hard to make any impression 
upon their mind, or to bring them over out of that 
gross blindness which overspreads them to the glori- 
ous light of the Holy Gospel. Their chief aversion 
is caused by the scandalous and corrupted lives of the 
Christians conversing with, and residing among them : 
this has inspired them with a more than ordinary 



Bartholomew Ziegenbalg. 



21 



hatred and detestation of any thing that savours of the 
Christian religion, counting it a great sin if any of 
them should make bold to eat or drink with a Christ- 
ian ; nay, they look upon the Christians as the very 
dregs of the world, and the general bane of mankind.'" 
When it is considered that this Society had only been 
in existence for a few years, and that its funds were 
extremely limited, and that this act of Christian 
courtesy was shown, not to members of the English 
Church, but to foreigners and Lutherans, it must be 
admitted, that it reflects the highest honour on the 
original promoters of the institution. 

During the year 1709, a remarkable conversion 
had taken place of a Malabar poet, who had been 
holding conferences and disputes with the Missionaries 
almost ever since their arrival. He became extremely 
useful to Ziegenbalg in his study of the Tamul lan- 
guage, and by assisting them in their translation of 
St. Matthew's Gospel, which they were now com- 
mencing. But the natives began to persecute him 
Violently when they perceived his growing attachment 
to the missionaries. The poet, however, remained 
undaunted, and entreated for a public baptism, affirming, 
" that he was willing to suffer with us, even unto death, 
for the truth of the Gospel. He did not see any 
reason why he should not bear reproach and afflictions, 
since Christ and his Apostles had undergone the same 
cheerfully in their days. At which readiness," they 
observe, " we did not a little rejoice, and baptized him 
publicly." 



22 



The life and labours of 



But how deceitful is the human heart, and how 
little trust can be placed on the fairest appearances! 
This convert, who had withstood the persecutions of 
his countrymen, and who had solicited for a public 
baptism, soon afterwards went over to the Papists, 
and then relapsed into his former Paganism ! 

Such facts, however mournful, deserve to be re- 
corded, both to put missionaries on their guard against 
imposture, and to console them under the bitterest 
disappointments. It can reflect no discredit on Ziegen- 
balg or his associate, that they could not foresee the 
unhappy declension of this poet; but it is much to 
their honour and Christian fortitude that they did not 
allow this disappointment to damp their future ex- 
ertions. 

Their congregation had now encreased to above 
100 souls ; but what is truly surprising is this,— that 
Ziegenbalg had found leisure amongst his missionary 
avocations to compose and send over to Denmark 
several treatises in the Malabar language. They bore 
the following titles — 1. Twenty- six sermons preached 
at their Jerusalem church (the name of the new church 
which they had built,) upon the articles of the Christ- 
ian faith. 2. A form of examination for those who 
are to be baptized. 3. A book of Psalms usually 
sung at their church.— It would be difficult to mention 
such another example of Christian zeal and devotion, 
totally unalloyed with fanaticism, amongst all the records 
of missionary labours. 

It may be desirable here to furnish the reader with 



Bartholomew Ziegenbalg. 



23 



some specimens of the style and manner which Ziegen- 
balg made use of in his conferences with the Bramins, 
and we are happily enabled to do so from a volume 
published by himself, and translated from the Ger- 
man, 1719*. 

The first of these conferences or conversations took 
place March 6, 1707. Its subject is the origin of good 
and evil ; and when the Bramin was hard pressed, he 
betook himself to the antiquity of his religion. Ziegen- 
balg replied, that it was the duty of every one to 
examine the truth for himself, and not to receive any 
dogmas on mere antiquity and prescription. He then 
gave him a succinct account of the creation and fall of 
man-— of the promised Redeemer — his incarnation, suf- 
ferings, and death, with a short sketch of the subse- 
quent history of the Church. The Bramin admitted 
that all this might be true, as related to the whites and 
Europeans ; but that they had received another Reve- 
lation in the East. "As Christ in Europe was made 
for you, so here our God Vischnu was born for us. 
- As you hope for salvation through Christ, so we hope 
for salvation from Vischnu. To save you one way, 
and us another, is one of the pastimes and diversions 
of the Almighty. Every one may be saved by his own 
religion, if he does what is good, and shuns what 
is evil." 

To this, Ziegenbalg replied, that no man could come 

* Thirty-four Conferences between the Danish Missionaries and the 
Malabarian Bramins. 8vo. London, 1719. 



24 



The life and labours of 



to the real knowledge of good and evil, but through 
the Word of God, and that if he betook himself to 
God in prayer with a humble and contrite heart, he 
doubted not that he would find out the truth of Christ- 
ianity, and afterwards submit to be baptized. To this 
the Bramin subjoined, that he did not see how bap- 
tism and faith could influence his actions, or promote 
the forgiveness of sins. 

" The necessity of faith in Christ," replied Ziegen- 
balg, " I have already laid before you, but to give you this 
faith is not in my power. Go home, my dear friend, 
and prostrate yourself before the refulgent throne of 
the Almighty Creator of the universe, and beg him 
heartily to enlighten your mind in the great truths 
relating to your eternal happiness, and you will find 
how necessary it is to believe in Jesus Christ. He 
thanked me kindly for my advice, and bade me adieu/' 

Such is an example of the style and manner which 
Ziegenbalg adopted towards these ingenious and subtle 
disputants. They appear well suited to silence and 
confute their cavils, and, above all, to inculcate that 
childlike humility without which no lasting conviction 
was likely to be made. 

It may be generally observed of these conferences, 
that they seem formed, in some degree, on the model 
of the discourses of Christ with the Scribes and Phari- 
sees. They are conducted generally on the principle 
of confuting the adversary on his own admissions, and 
thus of turning his arms against himself; and though 
no calculated to produce an immediate impression, 



Bartholomew Ziegenbalg. 



25 



seems well adapted to promote a spirit of enquiry into 
the nature and evidences of the Gospel. 

In the course of his pulpit addresses, Ziegenbalg 
introduced a catechetical manner of instruction, which 
marks the originality of his mind. " There is a cus- 
tom/' says Buchanan, " at Tranquebar, which greatly 
pleased me. In the midst of the discourse, the 
preacher sometimes puts a question to the congrega- 
tion, who answer it without hesitation in one voice. 
Its object is to keep awake their attention, and the 
minister generally prompts the answer himself. Thus 
suppose he is saying, 6 My brethren, it is true that 
your profession of the faith of Christ is attended with 
some reproach, and that you have lost your caste with 
the Brahmins. But be of good cheer, and say, 
though we have lost our caste and inheritance amongst 
men, we shall receive in heaven a new name and a 
better inheritance, through Jesus Christ our Lord.' — 
He then adds, 6 What, my beloved brethren, should 
you obtain in heaven V They answer, * a new name 
and a better inheritance, through Jesus Christ our 
Lord.' It is impossible for a stranger not to be 
affected with this scene. Children of tender years en- 
quire of each other, and attempt the responses. This 
custom was introduced by Ziegenbalg, who proved its 
use by experience." 



26 



The life and labours of 



CHAPTER III. 

Opposition to the missionaries was at this time 
at its greatest height. Soon after Ziegenbalg had 
begun his translation of the New Testament, he was 
arrested, and sent as prisoner to the castle of Tran- 
quebar. There he was confined about four months, 
during which period the progress of this version 
was necessarily stopped. Yet such was the uncon- 
querable activity of his mind, that he devoted the period 
of his captivity to the composition of several works 
of devotion in the German language. 

In the course of the year 1709, three Danish mis- 
sionaries arrived at Tranquebar ; Grundler, Boev- 
ing, and Jordanus. They came by the fleet in July, 
and their arrival was very welcome ; for Ziegen- 
balg and Plutscho were now reduced to great distress, 
having received as yet no supplies from home, whilst 
their schools had cost them fifty crowns a month. 
By this fleet, however, their wants were well supplied, 
as it brought 2020 crowns from Denmark, 1700 from 
Germany, besides an apothecary, a large stock of 
medicines, and a collection of useful books. The 
Governor of Tranquebar received, at the same time, 
express orders from the king to protect the mission- 
aries, and to give them every aid and countenance. It 
is scarcely needful to say, that such orders led to the 
immediate liberation of Ziegenbalg, It was about 



Bartholomew Ziegenbalg. 



27 



this time, also, that the missionaries received very great 
assistance from the English Society for Propagating 
the Gospel in Foreign Parts. 

In January, 1710, Ziegenbalg took a journey to 
Madras, and was very kindly received by Mr. Lewis, 
the chaplain of the Factory, who was soon after chosen 
a corresponding member of the Society for Promoting 
Christian Knowledge. Some evil reports having been 
spread by the enemies of the mission, the Society 
made inquiries of Mr. Lewis concerning the characters 
and conduct of Ziegenbalg and his associates, and to 
these inquiries, as will afterwards appear, Mr. Lewis 
gave the most satisfactory answers. 

During his stay at Madras, Ziegenbalg was engaged 
in making observations on the religious wants of its 
inhabitants. " Madras," he writes, " is a large and 
populous town, and is advantageously situated for 
spreading Christianity amongst the Heathen, if the 
English who command here would but second our 
endeavours, or join with us in propagating the Gospel 
in the East. I found here a letter from Mr. Boehm, 
at London, (one of the first and most active members 
of the Society for Promoting Christian Knowledge) 
wherein he gives us some hopes, that the English, per- 
haps, might be prevailed on, in time, to concern them- 
selves in so promising and worthy a design. I have, 
for this reason, contracted an acquaintance with some 
gentlemen of that nation residing in these parts, and 
have also waited on one of the ministers (Lewis), who, 
being glad of my arrival, offered me a lodging in his 

b 2 



28 



The life and labours of 



house, during my stay in this town. Dated Madras, in 
the East Indies, January 17, 1710. B. Z." 

Their congregation now consisted of about 160 
baptized and catechumens, and their Malabar schools 
were increasing rapidly. Nor was the Society in 
London backward in acknowledging their merits, or in 
supporting their labours. On the 7th September, 1710, 
it was agreed by the Board, that a subscription roll 
should be circulated by the Society for the purpose of 
defraying the expenses of the Danish mission, and at 
the same time, Ziegenbalg and Plutscho were admitted 
corresponding members. Towards the end of the year, 
(December 21, 1711,) two large packets were sent to 
them, containing money and books. Besides which, a 
printing press and sets of Roman and Portuguese types, 
&c. with a printer, were furnished to them, at the charge 
of the Society for the Propagation of the Gospel. 

Ziegenbalg had continued with such diligence to 
prosecute his Malabar translation of the New Testa- 
ment, that, on the 21st of March, 171], he had com- 
pleted the whole ; but, at the earnest desire of his 
friends in Europe, and particularly of the Society for 
Promoting Christian Knowledge, he subjected it for 
two years to a close revision before he committed it to 
the press. 

In the early part of this year, the missionaries re- 
ceived letters from England, containing their admission 
as members of the Christian Knowledge Society, and 
they were recommended to correspond with the 
chaplains at Madras, Bengal, and Bombay, on all 



Bartholomew Ziegenbalg. 29 



subjects relating to the mission. The letter which was 
addressed to them by the Society, promised a con- 
tinuance of aid, and expressed the warmest sympathy 
in their labours and success. 

But to abate their joy at this intelligence, it was 
found, that the vessel which, should have brought the 
press and printer had been taken captive by the French. 
Mr. Fink, the printer,was carried prisoner to theBrazils, 
where he died shortly afterwards ; but the press, which 
lay concealed in the hold of the ship, escaped the notice 
of the captors, and was, in the following spring, landed 
at Madras ; having been repurchased at the expense of 
the Society for Promoting Christian Knowledge. It 
was of this press that Dr. Buchanan speaks in the 
following manner: u The mission press at Tranquebar 
may be said to have been the fountain of all the good 
that was done in India during the last century. It was 
established by Ziegenbalg. " — Researches, p. 76. 

In the year!712, Ziegenbalg and Grundler addressed 
several letters to the Society's secretary, Mr. Newman, 
in which they express their gratitude for the assist- 
ance they had received, and their thanks for being 
chosen amongst its corresponding members. They 
give a detailed account of their Malabar, Portuguese, 
and Danish schools, which altogether contained eighty 
children. But the most striking part of their letters 
relates to a proposal for erecting a Missionary College 
in India. " We heartily wish that a seminary of mis- 
sionaries could be erected in India, and that such men 
should be educated therein as by their life and conduct 
b 3 



30 



The life and labours of 



may give some hopes of success in this important work. 
We say that such a college should be raised in India, 
where the same languages are spoken as those in which 
the candidates discharge their trust, &c. Out of this 
seminary should be sent students qualified for mis- 
sionaries ; but it is requisite that the students be sent 
forth from this seminary as ordained ministers of the 
Gospel, and in what manner that may be best done, 
you will consider/' &c. 

When it is remembered that this letter is dated 
" Tranquebar, on the coast of Coromandel, in the East 
Indies, September 28, 1712" it must give the reader 
the most exalted feelings of respect for the faith, piety, 
and judgment of a man who could thus anticipate, 
by a century, the wisdom which planned and carried 
into effect the Missionary College at Calcutta. 

It was about this time the Society for Promoting 
Christian Knowledge, received an answer from Mr. 
Lewis to their inquiries concerning the character and 
conduct of Ziegenbalg and his associates. " The 
missionaries at Trail quebar," writes the English 
chaplain, " should, and must be encouraged. It is the 
first attempt which the Protestants ever made of that 
kind. We must not put out the smoking flax ; it 
would give the Papists, who boast so much of their 
congregation de propaganda fide, too much cause for 
triumph," &c. These are sentiments which reflect as 
much honour on the writer of the letter, as on the 
missionaries themselves. 

It was towards the close of this year, that Plutscho 



Bartholomew Ziegenbalg. 



31 



arrived in London, having embarked at Madras 
September 15, 1711. He had quitted India with the 
entire approbation of Ziegenbalg, who thought that 
he might be of essential service to the mission by his 
return to Europe. Accordingly, he waited on the 
Society for Promoting Christian Knowledge, when a 
congratulatory speech was delivered to him on behalf 
of the Society by the Rev. Mr. Postlethwayt, to which 
he returned the following answer, which is translated 
from the Latin original. 

u Honourable and Reverend Sirs, — After rendering 
most humble thanks to Almighty God, who has, through 
many difficulties and dangers, with which I have been 
encompassed by sea and land, at last brought me safe 
to Great Britain, I am bound to return all possible 
thanks to you, for all the favours you have shewn to the 
mission in India. The harvest in the East Indies is 
plenteous, but the labourers are few. The very coun- 
tries of the Negroes are growing white to the harvest, 
but the lives of many Christians, not remarkable for 
bringing forth good fruit, greatly retard it. In some 
places, the golden idols of the Pagans begin to be 
covered with moss ; but the vile avarice which engrosses 
the hearts and hands of the Christians, gives general 
offence to the Heathen. The Christians, indeed, seek 
pearls in India, but not that goodly one of great price 
and eternal duration, for which the wise merchant sells 
all that he hath. Hence it is, the Christian religion 
has not more reputation in the Heathen world. The 
b 4 



32 



The life and labours of 



Pagans doubt (and not without reason) whether the 
purity of the Christian religion, which in words we 
boast of, can consist with the impurity of life which 
we discover in our manners. The lives of Christians, 
intent upon earthly things, sink religion to things 
below, which should raise us to things above, and ex- 
poses it to contempt. 

u But you, most worthy patrons, have hitherto 
laboured so vigorously, that our religion begins at last 
to shine, with its own rays, in the East, as well as in 
the West Indies. I heartily congratulate you, that it 
has pleased the Divine Providence to confer this 
honour upon you above other nations. Go on in the 
way which you have begun. Send such instructors to 
our Indians, as may use their utmost endeavours to 
adorn the holiness of their doctrine, with the innocency 
of their actions ; whose life may be as lightning, and 
whose words as thunder : who may neither be affrighted 
at the menaces of false Christians, nor the insults of 
Pagans. Let not those various difficulties, which 
attend an affair of so much consequence terrify you ; 
nor the prejudices of men alter your good intentions 
towards the heathen. ' By honour and dishonour' — 
this is the motto of a true missionary, and of all that 
manfully fight under Christ's banner ; great rewards 
remain for you in heaven! The propagation of the 
Gospel is a matter of such vast importance, that it 
cannot be performed so much by human art, as by a 
zeal relying on Divine grace : and for the carrying on 



Bartholomew Ziegenbalg. 



33 



this work, I heartily wish you heavenly wisdom, zeal, 
and resolution, humbly recommending myself, and 
fellow-labourers left behind me in India, to the con- 
tinuance of your favour, assistance, and protection." 



CHAPTER IV. 

The Malabar types, which had been cast at Halle, 
from specimens sent from India by Ziegenbalg, arrived 
at Tranquebar in the autumn of 17.12, whilst the 
printing paper, with another printer, Was sent from 
England by the Christian Knowledge Society. No 
sooner had they come to hand, than Ziegenbalg, with 
his accustomed promptitude, put them into active ope- 
ration. He printed in Malabar " The Abominations 
of Paganism," being only one out of thirty-eight 
treatises which he had already composed or translated. 
Such exertions would have been scarcely credible, if 
they had not been made by one who had already 
proved himself equal to almost any degree of labour. 

In a letter sent by Ziegenbalg and Grundler to the 
Christian Knowledge Society, dated Jan. 9, 1713, 
they state the number of their baptized converts as 
207, besides 200 children and catechumens. They 
express the greatest satisfaction in being allowed to 
correspond with the Society, and ask for several books 
and maps, which they required to help them in their 

b 5 



34 



The life and labours of 



labours. Towards the end of this year, they began to 
print the New Testament in Malabar, and commenced 
their translation of the Old* But the Danish governor 
again began to harass them, by throwing obstacles in 
their way ; nor was it till they obtained a royal ordi- 
nance from Denmark, that they were at perfect liberty 
to pursue their undertakings. This ordinance was 
dated Feb. 16, 1714. 

Their catechetical schools now increased rapidly? 
and it was found necessary to purchase a larger house 
for the missionaries' residence. They sent a long 
account of their schools to Mr. Lewis, who transmitted 
the same to the Board in London. But this increase 
necessarily brought with it a great increase of expense, 
" Yet, after all," they add, 66 the promise of our God^ 
I will never leave thee, nor forsake thee, is our sup- 
port under present wants and necessities." 

In a letter addressed to Henry Hoare, Esq., the 
treasurer to the Society, Dec. 11, 1713, their converts 
are stated as amounting to 246 ; and, in reply to the 
questions which had been put to them concerning the 
trade or professions to which they usually placed their 
youthful converts, they replied, that they were brought 
up as physicians, stewards, printers, compositors, 
bookbinders, &c. That they were in hopes of gradu- 
ally introducing some of the European manufactures 
in weaving cotton, &c, and that they had resolved on 
setting up a paper-milL The girls were taught sewing 
and other domestic occupations. 

The following beautiful prayer was composed upon 



Bartholomeiv Ziegenbalg. 35 

commencing the printing of their Malabar New Tes- 
tament: "Grant, O living God, that the Christians 
here in India and the multitude of the Gentiles may, 
with hearts full of gratitude, become sensible of this 
great benefit, and receive with joy that word of life 
which is, and shall be laid before them, printed in 
their own language ; that the lively and spiritual know- 
ledge of our Saviour Jesus Christ may enlighten their 
souls, in order to their unspeakable and endless hap- 
piness." 

In a letter to the Society, dated Jan. 3, 1714, they 
give a further account of the progress which they had 
made in printing their Malabar New Testament, and 
inform them that they had finished the translation of 
the Book of Genesis. The children in their schools 
were increased to ninety-two, but they represent them- 
selves as suffering under the greatest difficulties, as no 
Danish ship had lately arrived at Madras. In a sub- 
sequent letter, dated Sept. 27, they acknowledge with 
gratitude the assistance of the Society, which they had 
lately received : viz. " the annual present of books, 
together with a sum of 70/." Having finished the 
Malabar impression of the four Evangelists and the 
Acts, they sent copies of the same as presents to the 
Society, to Archbishop Tenison, &c. They mention 
that such was the increase of their congregation, that 
they began to think of erecting a larger church, and 
again point out the great utility of establishing a col- 
lege for missionaries in India. 

Though neither Ziegenbalg nor his associates lived 
b6 



36 



The life and labours of 



to behold this great object of their wishes realized in 
the East, yet they had the satisfaction of learning, that 
the Royal Missionary College at Copenhagen was 
established early in the year 1715. Previous to this 
event, a letter was addressed to Mr. Boehm, from 
Copenhagen, earnestly desiring the correspondence of 
the Society for Promoting Christian Knowledge with 
the projected institution ; and no sooner was it esta- 
blished, than a formal announcement was given to the 
Society by the officers of the College, together with an 
abstract of its rules, and a brief account of the mea- 
sures which had hitherto been taken in Denmark for 
the conversion of the heathen. To these letters the 
Christian Knowledge Society returned their acknow- 
ledgments of hearty congratulation, and expressed 
their earnest prayers for its success and prosperity. 



CHAPTER V. 

Towards the close of the year 1714, Ziegenbalg 
found it necessary to return to Europe, to represent in 
person the various difficulties under which the Danish 
mission had been long struggling. He embarked in 
October, and reached the Cape, Jan. 1715. During 
this part of his voyage, he completed the translation of 
the Old Testament as far as Joshua, and during the 
remainder, besides his biblical labours, he composed a 



Bartholomew Ziegenbalg. 



37 



grammar of the Malabar in Latin, which was printed 
at Halle, 1716. This grammar is still held in great 
repute among Oriental scholars, and his presentation 
copy is in the library of the Society. 

Before he quitted India, he took an affectionate 
leave of Grundler, to whom he consigned the care of 
the mission during his absence ; nor did he leave 
Tranquebar till he had composed all feelings of animo- 
sity with the Danish governor, who promised that he 
would protect the missionaries and their converts to 
the utmost of his power. 

Having landed at Bergen, in Norway, Jan. 7, 1715, 
he went immediately to Stralsund, which the king of 
Denmark was then besieging, by whom he was most 
graciously received, and who conferred on him the title 
of " Inspector of the Missions." On his arrival at 
Copenhagen, he was greeted with every token of 
respect by all classes, and during his stay, succeeded 
in completing many arrangements for placing the 
missions on a better footing. He then went to Halle, 
where he married a lady to whom he had been long 
attached. There he printed his Tamul Grammar; and 
about Christmas reached London, and was received 
with the greatest respect by Archbishop Wake. Soon 
after his arrival, he had an audience of George I. and 
of the Prince and Princess of Wales, who promised him 
every aid and encouragement. 

At a public meeting of the Society for Promoting 
Christian Knowledge, held Dec. 29, 1715, Ziegenbalg 
was presented to the Society by Archbishop Wake, 



38 



The life and labours of 



and was congratulated by an address, to which he gave 
the following reply : 

" Reverend and Honoured Gentlemen, — All praise 
and glory to Almighty God, who, of his infinite mercy 
hath raised up, in divers parts, and daily stirs up among 
Christians, men who are not only solicitous in promot- 
ing the practice of true piety in the Christian world, 
but employ also much of their labour, study, diligence, 
and care, in planting and propagating Christianity in 
heathen countries, that the worshippers of idols may 
be invited, by the preaching of the Gospel, to adore 
the true God; and so, as the great Apostle of the 
Gentiles teacheth, be turned from darkness unto light ! 
In the number of these persons, I rank you in a par- 
ticular manner, most worthy patrons ; for when it be- 
came known in Europe some time ago that the light 
of the Gospel began to shine out to the Indian heathen 
in the East, you, noble sirs, excited by the Divine 
Spirit, did, by your counsel and assistance, greatly 
further the propagation of it. You did not only invite 
us, most unworthy teachers of the Pagans, to a friendly 
correspondence with you by letters ; you did not only 
testify to us, by several eminent instances, your singular 
good will and favour ; not only vouchsafed to us many 
helps for the increase of our Church and schools ; not 
only procured us many other contributors to this design 
in Great Britain ; but also, of your own free will, you 
generously furnished us with a printing press, for 
publishing the Divine Oracles in the Malabaric 
tongue, for the benefit of that nation. Hence it is, 



Bartholomew Ziegenbalg. 



89 



that you have not only his most serene Majesty, 
Frederick IV. King of Denmark, (the first and great 
promoter of this mission) very much your friend ; but 
also gained to yourselves the wishes, and prayers, and 
congratulations of all good men, by supplying the 
inhabitants of the coast of Coromandel, their children 
and latest posterity, with the happy means of being 
instructed from their infancy in the way to eternal life, 
Add to this, that the calumnies of our adversaries, with 
which they have plentifully loaded the endeavours used 
for the conversion of the heathen, (studying thereby 
to put a stop to the course of the Gospel) have not 
been able to alienate your minds from us, nor from 
the whole design of this mission. Wherefore, I give 
you most humble thanks, illustrious gentlemen, for the 
many benefits you have so readily and abundantly 
conferred on us, and on the members of our Church ; 
and since neither myself, nor my fellow-labourers, nor 
yet the Pagans, who have been partakers of these 
benefits, can render you in this world deserved acknow- 
ledgments, we implore Almighty God, the rewarder 
as well as author of every good work, to recompense 
your beneficence to us a hundred fold in the next : 
not doubting but those Pagans, preserved through your 
kind assistance to life eternal, will for ever thank you 
for it in that happy state. 

" In the sure hope of the conversion of the Gentiles, 
I leave Europe to return to the Indies again, imploring 
the Divine Majesty, that He would be graciously 
pleased to conduct me safely thither, through all the 



40 



The life and labours of 



perils of the deep, and to direct and prosper my en- 
deavours of guiding many souls to salvation. I pro- 
mise myself, gentlemen, your prayers and assistance 
in this work, commending myself and fellow-labourers, 
to your wonted favour and protection. May Jesus 
Christ, the Saviour of the whole world, (the knowledge 
of whom you study to diffuse throughout the universe,) 
assist you always by his Spirit, strengthen your minds 
by his Divine power, unite you by the bond of mutual 
charity, render all your deliberations effectual, and by 
your painful labours and endeavours, bring many souls, 
both in the Christian and Pagan world, to eternal hap- 
piness, and at length crown you all with an everlasting 
reward in heaven !" 

The same marks of attention were soon after paid 
to him by the Incorporated Society for the Propagation 
of the Gospel, by which he was presented with a large 
donation of paper and books, and so great was the 
respect paid to his character, that the Directors of the 
East India Company voted him a passage free of every 
expense, on his return to India. 

Accordingly he embarked at Deal, March 4, 1716, 
and landed at Madras on the 10th of August. During 
his voyage he was engaged in the study of the English 
language, and in finishing his Malabar vocabulary. 
On his arrival, he was most kindly received by the 
English chaplain, Mr. Stevenson, who soon after ad- 
dressed a long letter to the Society for Promoting 
Christian Knowledge, giving a detailed account of 
u the most effectual way of propagating the Gospel in 



Bartholomew Ziegenbalg. 41 



the East." " One of the greatest hindrances/' he 
writes, " to this excellent design, is the want of a suffi- 
cient number of missionaries and catechists. Mr. 
Ziegenbalg and Mr. Grundler have not the power of 
working miracles, and yet it seems miracles are expected 
from them. What they have already done, shews 
them to be laborious and indefatigable. They have 
laid a good foundation by translating and printing 
many useful books in the Malabar language ; but 
this, and the charge of their schools and their adult 
converts, must employ them so constantly, that they 
are occupied, as it were, within the bounds of Tranque- 
bar," &c. How delightful it is to look back on these 
early communications respecting the means of diffusing 
Christianity in India; but how painful to consider, 
that they were not, in any tolerable degree, carried 
into effect, till the establishment of the Indian Episco- 
pate, about a century later. 

Whilst at Madras, Ziegenbalg concerted measures 
with Mr, Stevenson for the formation of gratuitous 
schools for the children of the natives in that city. 
This may be considered as the foundation and com- 
mencement of that mission which the Christian Know- 
ledge Society afterwards established at Fort St. George. 
When Ziegenbalg left Madras, he passed through 
Pondicherry on his way to Tranquebar, and was re- 
ceived by the French governor there with the highest 
honours. 

His old friend and faithful fellow-labourer, Grundler, 
welcomed him with the greatest affection — to whom 



42 



The life and labours of 



he brought letters from " the Christian Knowledge 
Society," assuring him of their continued countenance 
and support. The first measure on his return, was 
the formation of a small missionary seminary — the 
object which had been always nearest his heart, and of 
which he then wrote to Mr. Boehm, when he arrived 
at Hamburgh. " After all, our greatest hope is in 
the seminary or college of missionaries, designed to be 
erected in India, if ever Almighty God should enable 
us to bring about such an useful work in the Pagan 
world." With what joy and transport would Ziegen- 
balg have hailed the erection of that splended Mission- 
ary College at Calcutta, which arose within our times, 
under the auspices of Bishop Middleton ! 

During the year 1717, Ziegenbalg proceeded dili- 
gently with his translation of the Old Testament, 
which he completed as far as Numbers. But it is to 
be feared, that the closeness of his application now 
began seriously to affect his health, for he complained 
of frequent indisposition. He printed, at this time, 
also, a short Catechism in the Tamul, and several 
treatises in Portuguese. 

It w T as during this year that the missionaries ad- 
dressed a letter to George the First, on the duty and 
expediency of diffusing the Gospel amongst the British 
colonies in India, and giving an account of the pro- 
gress which they had made in the objects of their own 
mission. To this letter, they received the following 
most gracious answer : 



Bartholomew Ziegenbalg. 



48 



" George, by the grace of God, King of Great 
Britain, France, and Ireland, defender of the 
faith, &c. to the Reverend and learned Bartholo- 
mew Ziegenbalg, and John Ernest Grundler, mis- 
sionaries at Tranquebar, in the East Indies. 

" Reverend and Beloved, — Your letters, dated 20th 
of January in the present year, were most welcome to 
us ; not only because the work undertaken by you of 
converting the heathen to the Christian faith, doth by 
the grace of God prosper, but also because that, in this 
our kingdom, such a laudable zeal for the promotion 
of the Gospel prevails. 

" We pray you may be endued with health and 
strength of body, that you may long continue to fulfil 
your ministry with good success ; of which, as we shall 
be rejoiced to hear, so you will always find us ready to 
succour you in whatever may tend to promote your 
work, and to excite your zeal. We assure you of the 
continuance of our royal favour. 

" George R. 

" Given at our Palace of Hampton Court, 
the 23d of August, A.D. 1717, in the 
4th year of our reign.' ' 

Encouraged by this gracious reception, towards the 
close of the year 1718, they again addressed his 
British Majesty, and gave a still further account of 
their missionary labours. In this letter they mention 
the consecration of their new church, which had taken 
place in the October preceding, and which was dedi- 
cated to the Holy Trinity. 

1 



44 



The life and labours of 



During this year, 1718, Ziegenbalg was engaged in 
frequent conferences, both with the Heathens and 
Mahometans, on religious subjects. These he managed, 
as may be seen from the specimen we have selected, 
not in the way of angry controversy, but of kind and 
friendly conversation, which gradually won upon the 
hearts and prejudices of his antagonists. He had now 
completed his translation as far as Ruth. 

But the health and strength of this excellent man 
began visibly to decline about this period, so that it 
was thought advisable he should make an extensive 
tour along the coast, as he had generally found travel* 
ing conducive to the restoration of his health and 
spirits. 

He set out accordingly, on January 8, 1719, and as 
was customary with him, he took every opportunity for 
entering into friendly conference with the natives on 
religious subjects. Upon his arrival at Cuddalore, he 
found himself so much worse, that he sent immediately 
for Grundler, who came to him on February 10th, and 
found him in almost a dying condition. The following 
day he received the sacrament, and lingered until the 
23d of that month. 

Having that morning risen at six, and finished his 
devotions, he became so much worse about nine, that 
his dissolution was evidently approaching. On Grund- 
ler enquiring, whether he longed, like the Apostle, to 
be with Christ, he replied, in a faint voice, " Even so 
do I, and may God grant that, through the merits of 
my Redeemer, I may be admitted into his heavenly 



Bartholomew Ziegenbalg. 



45 



kingdom f When the agonies of death came upon 
him, Grundler brought to his mind the words, " I 
have fought the good fight !" To which he replied — 
" how gladly would I undertake that good fight, to 
enjoy its unspeakable reward !" He then requested 
that a favourite Lutheran hymn might be sung, and 
soon after he fell asleep. 

Thus lived, and thus died, Bartholomew Ziegenbalg, 
one of the most eminent and successful missionaries 
who have adorned the Christian Church since the 
days of the Apostles. It would be difficult, indeed, 
to mention any individual whose zeal was so singularly 
unalloyed with fanaticism, or who combined, in such a 
wonderful degree, the studies of the scholar with the 
activity of the missionary. 

It must render this extraordinary man still more 
the object of our wonder and admiration, when we 
know, that he had been constantly suffering from 
hypochondriacal affections, which occasioned great de- 
pression of spirits, and that he closed his life at the 
early age of thirty-six — and thus compressed all his 
missionary labours within the short space of thirteen 
years! That such a man should have been cherished 
and aided by this country, is a high honour to our 
Church and nation, and more particularly to those 
societies with whom he maintained such a frequent and 
friendly correspondence. 

Nor did Grundler, his faithful fellow-labourer, long 
survive. He died after a short illness, on the 18th of 
March, 1720. The bodies of Ziegenbalg and Grundler 



46 The life and labours of Bartholomew Ziegenbalg. 



lie buried on each side of the altar in the church at 
Tranquebar. Their monuments and their epitaphs are 
alike, and thus we may say of these two excellent men, 
as was said of Saul and Jonathan, " they were plea- 
sant and lovely in their lives, and in their deaths they 
were not divided." 

In spem 
futurae resurrectionis, 
sub hoc tumulo quiescunt ossa beati 

BARTHOLOMiEI ZlEGENBALGII, 

S. Regiae Majest. Danise et Norw. primi ad Tamulos olim 
Missionarii, et Eccles. Evangel, ex iisdem collectae propositi, 
Nati d. xxiiii. Jun. CIoIqCLXXXIIT. 
Denati d. xxiii. Febr. CIoIoCCXVIIII. 

Spe futurae resurrectionis, 
hie placide quiescunt exuvias cineresque animse beatissimae 
Viri multiim venerandi Clariss. Doctiss. 
M. Johan. Ernesti Grundleri, 
olim divini et regii ad Tamulos Missionarii vigilantissimi, 
Ecclesiaeque Christi ibidem collectae Pastoris. 
Nati d. vii. April. CIoIoCLXXVII. 
Denati d. xviii. Martii, CIqIoCCXX. 



PART II. 



THE LIFE AND LABOURS OF BENJAMIN SCHULTZ, ETC, 



CHAPTER I. 

At the death of Ziegenbalg and Grundler, it appeared 
as if the hopes of the Danish Mission were entirely 
destroyed ; but the same good Providence which had 
thus signally blessed their labours whilst alive, so 
ordered the time and circumstances of their decease, 
as to prevent any permanent evils to result from their 
loss. 

Grundler, though heart-broken at the death of his 
companion, was still spared for a short time to uphold 
the mission, and it was during this interval that he 
was cheered by the arrival of Schultz, Dahl, and 
Keistenmacher, three new missionaries from Denmark. 
It was also at this critical period that he received the 
following kind and encouraging letter from Arch- 
bishop Wake, written by him as President of the So- 
ciety for Promoting Christian Knowledge : 

" As often as I behold your letters, Rev. Brethren, 



48 The life and labours of 



addressed to that venerable Society of which you are 
such a distinguished honour and ornament, and when 
I contemplate the light of the Gospel, now first rising 
on the Indian nations, or, after the intermission of 
some ages, lately revived, I am constrained to mag- 
nify that singular goodness of God, in visiting regions 
so remote, and to account you, my brethren, highly 
honoured, whose ministry it hath pleased Him to 
employ in this pious work, to the glory of his name, 
and to the salvation of many millions of souls," &c. 
" May Almighty God graciously favour you and your 
labours in all things ! May he send you fellow- 
labourers such as ye desire ! May he open the hearts 
of those to whom you preach, that, hearing you, they 
may receive the word in faith. May he protect you 
and yours from all evils and dangers ; and when you 
arrive at the end of your course, may the same God 
who hath called you to this work of the Gospel, grant 
you the reward of your labour, and an incorruptible 
crown of glory." 

Such an illustrious token of the affection and sym- 
pathy of the English Church must greatly have tended 
to support the spirits of this excellent man under his 
accumulated sufferings. For so greatly had his health 
declined, that he was now obliged to sit in the pulpit 
whilst conducting the public worship ; and had not 
the missionaries arrived at this critical season, it is 
probable that his exertions would have occasioned his 
still more speedy dissolution. 
, The death of Ziegenbalg took place, as we have 



Benjamin Schultz, fyc. 49 



seen, on the 23rd of Feb. 1719, and on the 16th of 
September, these missionaries landed at Tranquebar. 
Grundler immediately devoted all his remaining time 
and strength to their instruction in the language and 
manners of the country, and so successful were they in 
this preliminary study, that on the 6th of January, 
1720, Schultz was able to preach for the first time in 
the Portuguese tongue. 

Though Grundler had not been able during the last 
year to pay so much attention as usual to the instruc- 
tion of the catechumens, forty-two members had been 
added to the Church. He had also superintended the 
translation of several tracts into the Tamul dialect, and 
had continued Ziegenbalg's version of the Old Testa- 
ment to the Book of Judges. 

But his labours were now evidently drawing to their 
close ; for his complaint returned with such violence 
on the 28th of February, that he was obliged to return 
with all haste to Tanquebar from Cuddalore, whither 
! he had gone by sea in hopes of recruiting his exhausted 
1 strength. He lingered, as we have already mentioned, 
till the 18th of March, and then was buried by the 
side of his beloved Ziegenbalg. Three days before 
his death he was carried into the Church, and took 
an affectionate leave of its members, after which, he 
fixed his thoughts upon eternity. His funeral sermon 
was preached by Schultz, from Rev. xiv. 13. and 
was afterwards printed in German, Portuguese, and 
Tamul. 

Upon the death of Grundler the principal care of 

I c 



50 The life and labours of 

the mission devolved on Schultz, who was invited to 
undertake this charge by the entreaties of both his 
associates. Their knowledge of the Malabar was 
still, of course, very imperfect ; but so diligently had 
Schultz applied to this study, that on the 13th of 
April, he was able to preach and administer the Sacra- 
ment in the native language ; and before the close of the 
year, both Dahl and Keistenmacher were able to imitate 
his example. Their converts now increased with such 
rapidity, that their congregations amounted to above 
four hundred souls. 

In spite of many evil reports which had been indus- 
triously circulated respecting the mission, the governors 
of Cuddalore and Madras had already avowed them- 
selves its decided friends and protectors ; and the new 
governor of Tanquebar offered to advance them such 
money as they required without any interest. But 
they were soon able to repay the loan, by the arrival of 
a vessel from England, on the 8th of October, bringing 
them not only cash, but considerable stores of books 
and paper. 

During the year 1721, the missionaries had dili- 
gently applied themselves to the care of the native 
schools, both at Tranquebar and Cuddalore, and such 
was their progress in the Tamul language, that they 
were now able to preach extemporaneously, and to hold 
morning catechetical lectures for the natives. It was 
during this year, also, that the Rajah of Tanjore sent 
one of his privy-councillors to report to him concern- 
ing the state of the mission. 



Benjamin Schultz, fyc. 



51 



Since the death of Ziegenbalg, the missionaries had 
thought it prudent to confine themselves to the instruc- 
tion of the inhabitants of Tranquebar ; but in the fol- 
lowing year, 1722, they ventured to extend their visits 
to the Pagans in the adjacent parts. And so greatly 
had the number of their scholars now increased, that 
they were obliged to build a larger school-room, which 
was covered in before the close of the year. Schultz 
had now attained such a knowledge of the Tamul, 
that he began to continue the version of the Old Testa- 
ment, as it was left by Ziegenbalg. Accordingly, 
during the year 1723, he finished the books of Ruth, 
Samuel, and Kings, and then proceeded to the Psalms 
and Proverbs. 

When the tidings of Ziegenbalg and Grundler's 
death arrived in England, Archbishop Wake, as pre- 
sident of the Society for Promoting Christian Know- 
ledge, took immediate steps for procuring new mission- 
aries to supply their loss. That prelate accordingly 
addressed a letter to Professor Francke, dated Lam- 
beth, June 1, 1721, earnestly entreating him to procure 
some fit individuals for this important purpose. As 
this first letter had not the desired effect, he sent two 
other epistles, in 1722 and 1723, couched in still 
stronger language. At length, the archbishop and 
the Society had the pleasure of beholding their wishes 
gratified — for in the year following, three young stu- 
dents offered themselves as missionaries, viz. Bossius, 
Pressier, and Walther, who, having been episcopally 

c 2 



52 



The life and labours of 



ordained at Copenhagen, arrived in England early in 
December. 

At a meeting held December 22, 1724, they were 
presented to the Society, and were soon after chosen 
corresponding members. They were likewise pre- 
sented at court, and addressed in the most friendly 
manner by the king, who made them a handsome 
present, and expressed his warmest wishes for the 
success of the missions. Having waited on the Arch- 
bishop of Canterbury and the Bishop of London, they 
took their leave, and after a prosperous voyage, reached 
Madras on the 18th of June, 1725. 

They brought the following letter to Schultz from 
Archbishop Wake, which we have translated from the 
Latin original : 

" At length it hath pleased God to answer our 
prayers, by sending three new labourers into his vine- 
yard, who, we trust, will prove of great service to the 
cause in which you are engaged. 

" It gave us the greatest pleasure to hear from you 
of the flourishing state of your mission. I rejoice that 
your labours are thus blessed by heaven. But since 
you are so far removed from our personal assistance, 
it were greatly to be wished, that you would train up 
some of your native converts, so that hereafter they 
might become your assistants in spreading the know- 
ledge of the Gospel. May God continue to bless you 
with the aids of the Holy Spirit ! May He extend the 
borders of the Church through your ministry, anc 



Benjamin Schullz, 8fc. 



53 



after you have long served the cause of Christianity 
below, may He crown you with eternal glory ! — Such 
are the prayers and wishes of your brother and fellow- 
labourer in Christ, W. C. 

M From Lambeth Palace, Jan. 1725." 

After the arrival of the new missionaries, their visits 
amongst the Heathen became still more extended, 
and were blessed with considerable success. It was 
also during this year, 1 725, that Schultz finished the 
Tamul translation of the Scriptures ; and such was the 
general prosperity of their affairs at this time, that, in a 
letter addressed to the King of Denmark, he calls it 
" the most fortunate year of the Royal Mission." 

At the beginning of the following year, 1727, died 
the celebrated Dr. Augustus Herman Francke, who had 
been the earliest patron and promoter of the Danish 
mission. He was alike distinguished for his learning 
and piety, and happy would it have been for the univer- 
sities of Germany, if the generality of their professors 
in later times, had resembled the character of this 
illustrious Christian. But he was fortunate in leaving 
behind him a son who followed the steps of his father, 
and displayed, through a long life, an unabated love and 
attachment to the mission. 

It was' about this period the missionaries were again 
honoured by the following letter from the King of 
England : 

" Reverend and beloved, — From your letters dated 
Tranquebar, the 12th of September, 1725, which 

c 3 



54 The life and labours of 

some time since came to hand, we received much 
pleasure; since by them we are informed, not only of 
your zealous exertions in the prosecution of the work 
committed to you, but also of the happy success 
which hath hitherto attended it, and which hath been 
graciously given by God. 

" We return you thanks for these accounts ; and it 
will be acceptable to us, if you continue to communicate 
whatever shall occur in the progress of your mission. 
In the meantime, we pray you may enjoy strength of 
body and mind for the long continuance of your 
labours in this good work, to the glory of God, and 
the promotion of Christianity among the Heathen, 
that its perpetuity may not fail in generations to come. 

" George R, 

" Given at our Palace at St. James's, the 
23d of February, 1727, in the 30th 
year of our reign." 

Nor was this a token of merely barren respect, for a 
public collection was made on their behalf at the German 
chapel, amounting to 100/., and the Christian Know- 
ledge Society voted a large quantity of paper for the 
completion of the Tamul translation. 

From a printed statement circulated by the Society 
at this time, we make the following extracts : " The 
three Protestant Danish missionaries, who sailed from 
he Downs, Feb. 1724-5, arrived at Tranquebar on the 
19th of June following, to the great joy of the other 
missionaries, who had long importuned their friends 
in Europe, to send more labourers to their assistance. 



Benjamin Schultz, fyc. 



55 



So great has been the progress made in the work of 
the mission since the last circular letter, that the schools 
under their care are increased from five to twenty-one, 
in which 575 children are taught. Four of these 
schools contain only Christian children, the other 
seventeen consist of Heathen and Mahometans, and 
four of these seventeen have each a Christian as well 
as a Heathen schoolmaster, who both receive their 
salary from the missionaries. The children in these 
eight schools, besides learning to read, write, and cast 
accounts, are instructed by the Christian schoolmasters 
in their catechism, and in the Scriptures, and are sup- 
plied with books and other necessaries. The other 
schools are taught by Heathen masters, and main- 
tained at the charge of the parents ; but the mission- 
aries are allowed to inspect them, and direct their 
learning by heart certain moral sentences, which 
may prepare them for understanding and embracing 
Christianity. The missionaries, since the second 
edition of the New Testament, have printed the books 
of Moses, and the book of Psalms, in the Tamul, and 
are proceeding to print the other parts of the Old Tes- 
tament. The Dutch East India Company, being 
informed of their care in publishing the Holy Scrip- 
tures amongst the heathen in the western parts of 
India, have, with a laudable zeal, given orders for 
printing the Bible at Batavia, in the Malay language, 
for the use of their territories on the western coast of 
India. 

It was 3 during this year, the missionaries found the 
c 4 



56 



The life and labours of 



first opening into the kingdom of Tanjore, where they 
were favourably received by Rajanaik, an officer in the 
service of the court. The grandfather of this young 
man had been made a convert to the Romish Church ; 
but when Rajanaik was twenty-two years of age, he 
met with a copy of the Gospels and Acts, which soon 
convinced him of the errors and superstitions of the 
Romish Church. After a while he heard of the mis- 
sionaries at Tranquebar, and obtained from them a 
more accurate knowledge of the Scriptures. He then 
quitted his military life, and became a catechist under 
the Danish missionaries. 

Influenced by his example, the Romish catechist 
at Tanjore sent his son Sattianadan to Tranquebar, 
who, after some time, became their convert, and was 
baptized. 

The Romish priests now did every thing in their 
power to persecute Rajanaik and Sattianadan; but, 
after many disputations, such was the effect of truth, 
that numbers came over to join the missionaries. 

In 1728 a proposal was made to the Society for 
Promoting Christian Knowledge, by Mr. Schultz, to 
remove to Fort St. George, Madras, and there to com- 
mence a new mission for the conversion of the heathen. 
" The Society," to use its own expressions, " engaged 
for the support of that mission which thus far exceeded 
their ability, and which has since been considerably 
increased by the addition of two other missionaries, 
and from the subsequent enlargement and prosperity of 
the mission. The casual benefactions have, as yet, 



Benjamin Schaltz, §>c. 57 

amounted to little more than one half of these annual 
expenses, to meet which, they have drawn considerably 
from their funds and legacies/' &c. — "However, the 
Society," it is added, " cheerfully rely on that good 
Providence which has hitherto prospered this and all 
their undertakings, to raise up such a Christian spirit 
in this rich and trading nation, as may abundantly 
supply whatever money may be required to carry on 
this charitable and glorious design." 

This attempt to found a mission at Madras was 
attended with many difficulties. As the chief part of 
the converts had been previously Romanists, this cir- 
cumstance greatly enraged the Popish priests against 
the project. On one occasion, Schultz was seized 
by the mob, and was in great danger of being carried 
to Goa, and taken before the Inquisition ; but he 
was rescued through the timely interposition of the 
governor. 

From this period, then, it should be remembered, 
that, besides assisting the Danish mission at Tran- 
quebar, the Society for Promoting Christian Know- 
ledge gradually established other missions of their own 
in several of the factories of Southern India ; but as 
these were, in a great measure, supplied by Lutheran 
missionaries from Germany and Denmark, it has been 
thought convenient still to groupe them under the 
general name of " The Danish Missions' 9 



58 



The life and labours of 



CHAPTER II. 

During the year 1729, the missionaries were chiefly 
engaged in prosecuting their labours amongst the 
inhabitants of Tanjore, in which they found their native 
teachers, Rajanaik and Sattianadan, of the greatest 
service. They continued also to translate and print 
several devotional treatises in the Tamul, and com- 
menced a general correspondence with various mis- 
sionaries in different parts of India, concerning the 
best means of extending the Gospel in the East. 

Their expenses, however, were necessarily much 
increased by this extension of their labours, and from a 
great fire which, about this time, took place at Copen- 
hagen, they were cut off from their usual supplies 
from that country. But the remittances from England 
and Germany were so much greater during this year, 
that they fully compensated for the loss. One 
hundred and forty converts were now added to their 
congregations. 

Three fresh missionaries, Wormius, Reistig, and 
Sartorius, arrived from Europe in the course of 1730-1; 
the last of whom was stationed at Madras, and placed 
under the more immediate direction of the Society for 
Promoting Christian Knowledge. It was on this oc- 
casion, Mr. Schultz received the following kind and 
patriarchal letter from the English primate, which 
has been translated from the Latin original : 



Benjamin Sc7iultz, fyc. 



59 



" To the most excellent Benjamin Schultz, the highly 
esteemed Apostle and Evangelist of the heathen in 
India, William, by Divine Providence, Archbishop 
of Canterbury, wishes grace and peace in Jesus 
Christ our Lord : 

" You will wonder, not without reason, that having 
received your letters so many months since, I should 
still complain of the want of time, and should even 
now find scarce any leisure for answering them. But 
you know well the manners of the aged, and how 
slowly they transact business, if not urged to it by 
the necessity of the case. The vessels are ready to 
sail — friends are urgent for me to write, and demand 
the letters to be sent without delay. Accept then, 
most excellent sir, this letter, not as I would wish it 
to be, but such as a few hurried moments will allow it, 
and such as an aged man can write, who is now enter- 
ing his seventy-third year, worn out by infirmities, 
and scarcely able to hold his pen. Yet, even in this 
hurry, I cannot but congratulate you on the glad intel- 
ligence contained in your letters of the increasing con- 
versions of the Indians at Madras, and of the general 
progress of your mission, which seems to require 
nothing more than that we should send you some able 
assistant from Europe. Your wishes are herewith 
accomplished. We now send you Sartorius, a man 
educated at Halle, that fruitful college of missionaries, 
who seems formed by nature for this object, and who 
has been long tried and approved in public affairs, 
whom may you receive as an affectionate fellow- 
c6 



60 



The life and labours of 



labourer, and treat according to your wonted benevo- 
lence. He comes recommended to us by Professor 
Francke, the worthy son of a worthy father, and in his 
name, we commend him to you, and intreat you to 
receive him kindly. Such is his piety and humility, 
that he will rejoice to be advised and directed by your 
experience. May God grant you both long to live, 
and to enjoy sound health in body and soul ! May he 
uphold you in your work, and defend you against 
every adversary, and grant you the utmost success in 
the conversion of the heathen, that thus his knowledge 
may be extended to the end of the earth, and that thus 
the prophecy may be accomplished concerning his Son, 
6 when the heathen shall become his inheritance, and 
the utmost parts of the world his possession.' May the 
Almighty Father fulfil this prophecy in our days, to 
whom, with the Son and the Holy Spirit, be all praise 
and glory, for ever and ever. Amen. Farewell, most 
excellent Sir, and assist with your prayers, the advo- 
cate and admirer of your piety and labours in the 
Lord. W. G" 

Soon afterwards the missionaries, both at Madras 
and Tranquebar, acknowledged with gratitude, the 
annual presents received from England ; and so rapidly 
were their numbers increasing, that they earnestly 
request the Society to furnish them with some larger 
place for public worship. 

It is pleasing to observe, that the Danish mission- 
aries at Tranquebar, so far from feeling any jealousy 
at the departure of Mr. Schultz, kept up the most 



Benjamin Schidtz, $c. 



61 



friendly intercourse with their brethren at Madras, 
and frequently exchanged visits for the purpose of 
mutual conference. The Society had lately requested 
them to make enquiries respecting the ancient Syrian 
Churches, which were supposed to have been planted by 
St. Thomas ; but so great was the difficulty of commu- 
nicating with the interior, that they could scarce learn 
any thing of importance concerning them. 

On the 16th of April, 1732, two other missionaries, 
sent out by the Society, arrived at Madras, where their 
assistance was much wanted from the rapid increase of 
the mission. Mr. Schultz had been for some years em- 
ployed on a translation of the Scriptures into the 
Gentoo or Hindostanee ; but this version, though 
finished during the present year, was not printed till 
sometime after his return to Europe. It was edited 
at Halle by Professor Callenburg, 1745 — 1758. 

The Tranquebar mission was now generally known 
throughout India, and many of the German soldiers, 
who were Lutherans, had carried tidings of it even as 
far as Ceylon and Cochin. Its immediate influence 
extended nearly throughout the whole kingdom of 
Tanjore, and their congregations now amounted to 
1478 baptized converts, — " So mightily grew the word 
of God, and prevailed." 

To supply these increased demands, the Society 
sent out, in the year 1784, a printer, bookbinder, and 
letter-founder, together with money to the value of 
765/. 3s. 9d. But as there were books and other 
valuable articles consigned from Germany, it was 

8 



62 



The life and labours of 



thought prudent to insure them to the amount of 
£1000. At that time, this was a very large sum to 
raise for missionary purposes, and it clearly evinces 
the great interest which was now felt for the success 
of their labours. 

In the year following; the Society came to a determin- 
ation to accede to the wishes of the missionaries at 
Madras, by giving orders for the erection of a small 
church, and for the enlargement of the mission-house. 
Their schools were also rapidly increasing, and they 
had lately admitted above fifty heathen proselytes. 
The whole number of converts, during the twenty-eight 
years from the commencement of the mission, was 
about 2500, of whom 1707 were still living. 

To meet the expenses of the church, the remittances 
of the Society were now considerably greater than in 
any former year, amounting to about £1500. And it 
is due to the Directors of the East India Company to 
repeat, that they granted all the stores for the mission, 
as they had for the last twenty-four years, to go 
freight free, by which many hundred pounds had been 
saved in the expenses. The whole amount this year 
was about £1500 and was insured accordingly. 

In the letters of the ensuing season, the English 
missionaries at Madras state the whole number of their 
baptized proselytes to be about 340, and they give the 
following account of their religious instructions, — " that 
on Sunday they preach twice, once in the Malabar, 
and once in the Portuguese ; that on Wednesday they 
hold a Portuguese lecture, and on Friday address the 



Benjamin Schultz, $c. 



63 



Malabar converts. Their worship generally com- 
menced with a Psalm, sang in the European manner ; 
a chapter is then read by one of the catechists, which 
is expounded by Mr. Schultz, — after which a prayer 
is offered up by him, and they generally conclude 
with a short hymn. The number of children gra- 
tuitously kept in their school now amounted to fifty. 

But their labours were not confined to the town of 
Madras, nor to the European inhabitants ; twice in 
every week, they more expressly open their church 
for the heathen, and omit no opportunity of visiting 
them in the neighbouring country, not only within, 
but beyond the territories of the Company. The most 
satisfactory letters were also received from the Danish 
missionaries at Tranquebar, from which it appeared 
that they had recently added 400 converts to their 
congregation. 

Christianity was now fast spreading in the kingdom 
of Tanjore, by means of native schools and the labours 
of native converts. Amongst these, Pastor Aaron 
was particularly active. But they were suffering se- 
verely from the dearness of provisions, and from fre- 
quent civil commotions, occasioned by the tyranny and 
oppression of the native princes. The whole amount 
of stores sent out this year was insured to the extent 
of £1400. 

During this period, the missionaries had frequent 
conflicts with the Romish Priests, who did every thing 
in their power to oppose their progress. The native 
catechist Rajanaik suffered much from their violence, 



64 



The life and labours of 



but continued firm in his adherence to the Protestant 
faith, and was very successful in converting his fellow- 
countrymen. 

Nor were the Danish missionaries less active in 
their literary labours. They employed their leisure 
hours in publishing and translating several books of 
devotion into the native dialects, and in carrying on their 
Portuguese version of the Scriptures. Besides which, 
they were engaged in drawing up a short Ecclesiastical 
History, so that their more instructed converts might 
obtain a summary account of the Christian Church since 
the days of the Apostles. 

It was towards the close of this year that the Society 
also received tidings of the earnest wishes for the 
establishment of a new mission in Bengal. No sooner 
was this intelligence received, than they signified, that 
it not only had their hearty consent, but that they 
would willingly undertake the support of the missionary, 
as soon as a proper person could be found. 

Desirous of enlarging still further the sphere of 
their labours, the Society for Promoting Christian 
Knowledge, had, some time since, requested Mr. 
Schultz to remove to Cuddalore, and to establish there 
a new mission near Fort St. David. He informed the 
Society (1736) that ill health had hitherto prevented 
him from executing these orders ; but, that as soon as 
he was able, he would attempt it. The number of 
converts were still rapidly increasing — they now 
amounted to 2220. 

In their diary for this year, an account was given 



Benjamin Schultz, $c. 



65 



of several conferences with Pagans and Maho- 
metans, not unlike those of which we have given a 
specimen in the life of Ziegenbalg. They likewise 
dwell with pleasure on the progress of Christianity in 
Tanjore, under the superintendence of the native 
teachers, Aaron and Rajanaik. They had lately 
printed and disseminated books and tracts in the 
German and Malabar, amongst which was a brief 
history of the Church, from the Creation to the pre- 
sent time ; to which were added, chronological re- 
ferences to foreign history, particularly to that of 
India, for the more learned in the Church of Malabar, 
and designed to enable them to judge of what founda- 
tion there is for the boasts of Romish antiquity. The 
grant of the Society again amounted to £1500, and 
was insured accordingly. 

In the year 1737, Messrs. Obrech, Kolhoff, 
and Wiedebrosh, three German missionaries, passed 
through England on their way to India, and were pre- 
sented to the Society for Promoting Christian Know" 
ledge, at their meeting, Feb. 1st. Mr. Obrech, hav- 
ing addressed the Society in a Latin oration, com- 
mending himself and his fellow-labourers to their 
prayers and assistance, and having acknowledged the 
honour of being chosen amongst their corresponding 
associates ; the following reply was made in Latin, by 
Mr. Bedford, in the name and on behalf of the Society : 

" We give you joy that you will have an opportunity 
of proceeding so soon to India, and we most earnestly 
pray for your success. Be assured, that this Society 



66 



The life and labours of 



will do every thing in its power to promote the honour 
of God by the propagation of the Gospel, and that we 
shall consider it our duty to give you every assistance 
and accommodation. We conjure and entreat, that 
peace and good- will may ever subsist between you and 
your fellow-labourers. Adieu ! and may God be pro- 
pitious to your and to our endeavours !" 

Sartorius, one of the Danish missionaries at Tran- 
quebar, had been for some time engaged in continuing 
the Tamul Lexicon which Ziegenbalg had begun ; and, 
during this year, he brought it to a conclusion. It 
has proved of the greatest use to the missionaries in 
their learning that difficult language, and will remain 
a lasting monument of his piety and learning. The 
death of this excellent man took place soon afterwards ; 
and so great was his skill in the native dialect, that 
even the best informed of the natives allowed that he 
conversed like a Brahmin. 

From the report of the year 1739, we learn that the 
students in the Malabar school were now making such 
rapid progress, that they were able to assist Mr. Schultz 
in his collation of the Hindostanee version with the 
Hebrew text. But there occurs one passage in his 
letters ; which it is at once painful and necessary to 
insert : " The heathen," says this intelligent mission- 
ary, " who have examined into the evidences of our 
religion, with one accord acknowledge the doctrines 
contained in it to be Divine, but despair of living up to 
its precepts, and conclude that it is impossible to do so 
from the wicked lives of many Christians. Indeed, 



Benjamin Schultz, fyc. 



67 



this forms one of the chief difficulties attending the 
conversion of the heathen." 

Scarce had the new missionaries arrived in India, 
before Mr. Pressier, one of the most active of the 
Danish ministers, was called to receive his reward. 
He died, after twelve years' labour in this mission. 

It was, during this year, that the Church at Tranque- 
bar received its greatest increase of new members — the 
whole congregation now amounting to 2892. But this 
enlargement of the mission was necessarily attended 
with a corresponding increase of the annual expen- 
diture, and accordingly money and goods were sent 
over by the Society to the value of £1400, 

In the Annual Report of 1740, we have the same 
encouraging accounts of the mission at Madras ; but 
the missionaries lament, in strong terms, the want of 
accommodation at public worship, the new church 
being quite unequal to their wants. At Cuddalore, the 
new mission, under the care of Mr. Giesler, was also 
in a state of rising prosperity, and the mission-house, 
which had been some time building, was now finished. 

From this time, Mr. Schultz directed his attention 
towards preparing some of the native youth for the future 
service of the mission, as catechists and schoolmasters. 
He had already established a Malabar school, under a 
Christian schoolmaster, by which he cultivated a more 
immediate acquaintance with their parents. The mis- 
sion library was also much increased by presents from 
Profes sor Francke and the Society for Promoting 
Christian Knowledge; and the edition of the Old 



68 



The life and labours of 



Testament in Portuguese was in a state of consider- 
able forwardness. 

Nor was the progress of the mission at Tranquebar, 
during this period, (1741-2), less satisfactory. Besides 
their regular worship on the Sunday, on two days of 
the week, catechetical lectures were established for 
their converts, and two native teachers were generally 
employed in visiting the adjacent villages, and giving 
instruction in the elementary doctrines of Christianity. 

The Christian converts in Tanjore were also rapidly 
increasing under the care of the native pastor Aaron, 
who reported monthly to the ministers at Tranquebar 
concerning the temporal and spiritual condition of these 
congregations ; and it was customary at the three great 
festivals of the Church, to bring a part of their converts 
to Tranquebar to partake of the more solemn ordinances. 

The endeavours of Mr. Schultz succeeded so well 
with the native students, that, in 1742, he mentions 
several, who had been exclusively educated in the 
school, who were even able themselves to perform the 
duty of schoolmasters and catechists. Three of these 
were stationed at Madras, and one had been sent to 
assist the missionaries at Tranquebar. By this suc- 
cess, he had been encouraged to make trial of a similar 
school for the Portuguese at Sadras and Pulicat, and 
had met with a native convert who proved of great 
assistance to him in these undertakings. At Tranque- 
bar their numbers now amounted to 3766. 

In the mean time, the new mission at Cuddalore 
was justifying the most ardent hopes of its founders. 



Benjamin Schultz, fyc. 



69 



Mr. Giesler was already able to preach to the natives 
in their own language, and held frequent conferences 
with the neighbouring heathen, so that a considerable 
impression began to be made in the adjacent country. 

But by the gradual enlargement of their East Indian 
missions, the annual expenditure attending them had 
so much increased, that the Society now felt the great- 
est difficulty in supplying their wants. So great was 
this difficulty felt by those who had the management of 
its funds, that, at a meeting held the 15th of February, 
1743, the important question was actually put by the 
chairman, " Whether it be proper for the Society to 
continue the East India mission ?" But with a spirit 
worthy of the cause, and of their own past exertions, 
it was agreed unanimously, " that the East Indian 
mission should be continued." 

It was necessary, however, under these circumstances, 
to make every possible retrenchment in their expenses, 
and to call upon the members to come forward on its 
behalf. Accordingly, the following note is subjoined 
to the account for 1743 : — " All who wish well to this 
pious and glorious design of promoting Christian and 
Protestant knowledge in this part of the world, will be 
pleased to observe, that it stands in the utmost need of 
their charitable assistance." The remittances of the 
Society sent this year to their missionaries were to the 
amount of £530 \ 

i No sooner had the tidings of these difficulties reached India, than the 
missionaries themselves, determined to practise the strictest economy ; — 



70 



The life and labours of 



After Mr. Schultz had laboured more than twenty 
years in the mission, his ill health and infirmities 
obliged him to think of returning to Europe. It was 
resolved, therefore, that Mr. Fabricius should go to 
Madras in his stead, to superintend the mission ; but 
Mr. Schultz remained with him some time there, pre- 
vious to his departure, to give him the necessary in- 
structions. With a truly Christian generosity, he 
made a present of his own house for the service of 
the mission. 

To supply the place of Mr. Schultz, the Society 
earnestly entreated Professor Francke to send them 
two missionaries, and agreed to allow each a salary oi 
£50 per annum. — Francke, who well knew the present 
exhausted state of their funds, had before frequently 
contributed in an abundant manner from his private 
fortune ; but this year he sent them £250 as a donation 
from himself and his friends. 

The missions during this period, (1743-4), continued 
to spread in every direction, numerous schools being 
established in the neighbouring country ; and though 
opposed with great violence by the Papists and Ma- 
hometans, the regular number of their communi- 
cants was now upwards of 1100. At Madras, the 
missionaries still complained, they were in want of 

nay, Mr. Fabricius, one of the number, resolved to give up nearly one 
third of his salary, and to live, after the custom of the natives, on the 
coarsest diet. It is scarcely necessary to add, that such an instance of 
self-denial called forth the general admiration of the subscribers to the 
Society, and made them still more zealous in the cause of the mission. 



Benjamin Schultz, Sfc. 



71 



a larger church capable of containing at least 500 
persons l * 

In the following year, Professor Francke succeeded 
in procuring two new missionaries for the Society, 
Messrs. Breithaupt and Klein, and agreed to defray 
the expense of their voyage at his own charge. He 
sent also this year (1745) no less a sum than £300, 
towards the support of the two English missionaries at 
Madras and Cuddalore. 

The missionaries at Tranquebar had now printed 
the Old Testament in Portuguese as far as the Pro- 
verbs; but in the year 1745, they suffered a great 
loss by the death of their missionary Obrech, and that 
of the native Pastor Aaron. The former is mentioned 
as so zealous and diligent in the discharge of his du- 
ties, that he pursued them frequently at the risk of his 
life. The other left behind him such an amiable and 
excellent character, that even the heathen who knew 
him, lamented his loss. During the eleven years he 
had acted as teacher and catechist, he had been the 
means of converting several thousand of his fellow- 
countrymen amongst the inhabitants of Tanjore. 

In the account of this year, the missionaries relate 

1 Nor was the influence of these missions confined to the shores of 
southern India. By their correspondence with the Dutch, they were very 
instrumental in spreading the knowledge of Christianity in that important 
settlement. As an evidence of this, the New Testament was printed dur- 
ing this year (1743) at Colombo, under the auspices of the Dutch Go- 
vernor. It was in the Tamul language as spoken at Jaffnapatam, which 
differs considerably from that spoken on the coast of Coromandel. 

10 



72 



The life and labours of 



with great satisfaction, the discontinuance of the slave 
trade with the coast of Coromandel, an effect no doubt 
produced by the general progress of Christianity 
amongst the natives. So prevalent, indeed, had 
Christianity become over this part of India, that the con- 
verted natives were now permitted to choose a warden, 
or head-man, to preside over their civil affairs according 
to the custom of the country. They had also lately 
distributed several of the Arabic Testaments which had 
been printed by the Society ; but, with a candour which 
we fear has not always been imitated, they add, " We 
find the Mahometans the most obstinate of any people 
in our conferences and preaching, so that, from the 
beginning of the mission, we have not made one con- 
vert amongst them." 

In the year 1746, Madras was taken by the French, 
which event, for a time, necessarily interrupted the 
progress of that mission. They were ordered by the 
French commander to quit the factory ; and their 
missionary-house, store-room, &c. were destroyed 
They retired to Paliacotta, a Dutch settlement, where 
they were very hospitably received by the governor. Bu 
Mr. Fabricius did every thing in his power to reliev 
the distress of the converts who had followed him, an 
kept up private communications with them at Madras. 
He availed himself also of this opportunity for preach- 
ing the Gospel in the neighbourhood of Paliacotta. 

At the peace in 1748, Madras was restored to the 
English, and Mr. Fabricius lost no time in returning 
thither, and re-assembling the members of the Church. 



Benjamin Schultz, fyc. 



73 



Notwithstanding the difficulties they had experienced, 
fifty-two converts were added during this year. At 
Cuddalore, every thing was going on very favourably, 
but they had lately lost Mr. Hind, the governor, who 
had been a great friend to the mission. At Tranque- 
bar, they had admitted more than 200 converts during 
the same period, and the missionaries were busily em- 
ployed in printing the Holy Scriptures both in Por- 
tuguese and Tamul. 

The accounts of the following year again record 
the liberal benefactions of Professor Francke ; but their 
most important intelligence relates to the kindness and 
good-offices of Admiral Boscawen, at Madras, who had 
promised the missionaries possession of the new church, 
near that town, which had been built by the Papists, 
whilst the French were in possession of the factory. 
It was a fine and spacious building, and exactly suited 
to the wants of the mission. 

Such were the kind and benevolent intentions of the 
admiral ; but, from circumstances which it would be 
now difficult to explain, these intentions w r ere not 
carried into effect by the local authorities. It is proba- 
ble, that the interest of the Romish priests was made 
use of on this occasion, and that the unsettled state of 
political affairs deterred the civil government from carry- 
ing them into immediate effect. Certain it is, that they 
delayed its execution till an express order was received 
from the Company at home ; and that, in the mean time, 
the mission at Madras was exposed to the greatest incon- 
veniences from the want of a suitable place of worship. 

D 



74 The life and labours of 



In this emergency, they hired two small houses in 
the northern suburbs of the town, for the use of the 
mission, and ran up some slight dwellings for their 
temporary accommodation. By the expulsion of the 
French, however, the power of the Romish priests was 
much diminished ; and an ordinance was issued by the 
government, " that, henceforth no one should cause 
his slaves (the Hindoos) to be made proselytes to the 
Popish faith, under the penalty of losing them." 

At Cuddalore, the kind offices of Admiral Boscawen 
were attended with more immediate success. The 
Popish church there was at once placed in the hands 
of the mission, and the following letter was addressed 
by the governor to the missionary. 
" To the Rev. John Kiernander, British missionary 

of the Honourable Society for Promoting Christian 

Knowledge, 

" Sir, — The Romish Church at Cuddalore being 
vacant, in consequence of our orders to the priest to 
depart the Company's limits, we have thought proper 
to appoint the said place of public worship, hereafter 
to be called and known by the name of Christ Church? 
for the use of the British missionaries belonging to 
the Society for Promoting Christian Knowledge, till 
the Honourable Company's pleasure shall be known 
therein, desiring you will assemble your congregations 
in the said church, &c. 

" Chas. Bourchier, Sec, 

" Dated, 25th Nov. 1749." 



Benjamin Schultz, 8fc. 



75 



The effects of the war which had so long raged over 
India, were long and severely felt by the missionaries, 
both in the loss of their property, and in the excessive 
dearness of provisions. Under these circumstances, 
the Society earnestly implored its members, and the 
public, to emulate the liberality of the foreign Pro- 
testants, who had collected the sum of 400/. towards 
meeting these exigencies. This call was not made in 
vain, for, in addition to the usual benefactions, up- 
wards of 100/, was soon collected for this express 
object. 

In spite, however, of all these obstacles, the progress 
of these missions was steady and uniform, and such 
as, on the whole, fully justified the expectations and 
exertions of their friends in England. And short and 
imperfect as is the retrospect taken in these sketches, 
it must fully acquit the Christian Knowledge Society, 
and the Church of England, from those charges of luke- 
warmness and want of zeal, during the earlier part of 
the last century, which have been sometimes rashly 
brought against them ; since it is such an evidence of 
their constancy and attachment to the Gospel as can- 
not be resisted or controverted. 

From a careful inspection of the records of the 
Society for Promoting Christian Knowledge, it ap- 
pears, that the sum of about 10,000/. had been trans- 
mitted to the missionaries in India up to this period. 
Of this, a considerable portion had been sent from 
Germany, chiefly through the means of Professor 
Francke. It is curious to observe, that it was always 

d 2 



76 The life and labours of Benf Schultz, $fc. 

laid out in the purchase of foreign silver, and estimated 
at so much per ounce. And so attentive were they to 
the personal comforts of the missionaries, that the pre- 
sent of " a Cheshire cheese, covered with lead, a cask 
of porter," &c, and other little gifts, never failed to 
accompany their salaries. 



PART III. 



THE LIFE AND LABOURS OF CHRISTIAN 
FREDERICK SCHWARTZ. 



CHAPTER I. 

C, F. Schwartz, the most celebrated missionary 
amongst the heathen of modern times, was born at 
Sonnenburg, in the Newmark of Brandenburg, on the 
26th of October, 1726. He lost his mother at an 
early period of his childhood, and on her death-bed 
she obtained a promise from her husband, that, if her 
son should evince an inclination for the ministry, he 
should be permitted to pursue the study of theology. 

When young Schwartz was eight years of age, he 
was sent to the public school of Sonnenburg. His 
tutor, whose name was Helm, attended conscientiously 
to the religious instruction of his pupils, and frequently 
exhorted them, by no means, to neglect the duty of 
private prayer. In a short memoir, written by himself, 
Schwartz mentions, that, even at this early period of 
his youth, he often retired to pour out his heart to 
God, and that when he had done any thing wrong, he 

d3 



78 



The life and labours of 



could not rest satisfied till he had sought for the Divine 
forgiveness. 

As he grew up, the same religious impressions still 
followed him ; but the master who succeeded Helm, 
not being equally attentive to the devotional duties of 
the boys, Schwartz, for a time, neglected the good 
advice he had received. Twice in his youth he was 
dangerously ill, and then he resolved to repent and 
amend his errors ; but these vows, like many which 
are made in distress, he acknowledges, were forgotten, 
with returning health. 

After a while, he was removed to a higher school at 
Custrin, where he met with many kind friends ; but, 
from associating, incautiously, with careless and irre- 
ligious companions, he became still more forgetful of 
his duties towards God, The early monitions of his 
first teacher, however, had been never entirely for- 
gotten, and they were here revived by the excellent 
discourses which he heard from the pulpit, and by 
some devotional works of the elder Francke, which 
gave him the desire to finish his education at Halle. 

Thither accordingly he went, when he was about 
twenty years of age, with the intention of attending the 
Latin school of the Orphan-house. But his fellow- 
countryman, Schultz, with whose name we are already 
so familiar, who had so long been a missionary in the 
East, and had now retired to pass the evening of his 
days at Halle, strongly advised him, notwithstanding 
his age, to enter at the academy, that he might enjoy 
the instructions of its eminent professors. Amongst 



Christian Frederick Schwartz. 79 



these, the names of Baumgarten, Michaelis, Knapp, 
and Freylinghausen, still maintained the reputation of 
that university in all its splendour. 

But, whilst he attended the lectures of these eminent 
professors, he continued to board and lodge at the 
Orphan-house ; a circumstance which, probably, con- 
tributed in no small degree, to the formation of his 
regular and religious habits. So exemplary was his 
conduct, and so great the proficiency of his learning, 
that he was soon appointed to the care of one of the 
junior classes, and was requested to conduct the family 
prayers at the Orphan-house* 

At this time they were making preparations at 
Halle to reprint the Tamul version of the Scriptures, 
which, as we have seen # , had been made by Schultz, 
during his mission at Tranquebar. Schwartz and 
another student were selected to learn the Tamul, to 
assist in carrying it through the press. From some 
causes which cannot now be ascertained, the reprinting 
of this version was relinquished ; but the pains taken 
by Schwartz, during a year and a half, to learn the 
Tamul language, were probably among the chief 
causes for directing his attention towards the Danish 
mission. 

And here we cannot but acknowledge and admire 
that Divine Providence, which thus directed the steps 
and studies of Schwartz to a spot where he was 
brought into such an intimate acquaintance with pro- 



* Part II. 

d 4 



80 



The life and labours of 



fessor Francke, the great patron of the mission, (he 
had sent to the Society for Promoting Christian 
Knowledge, during the present year, 500/. for its sup- 
port), and with Benjamin Schultz, its long-tried mis- 
sionary and faithful superintendant. To such men, his 
knowledge of the Tamul, and, still more, his pious and 
devout character, would immediately point him out as 
the most fit and proper person to meet the wishes and 
entreaties of their English friends. Accordingly, no 
sooner was the offer made to Schwartz, than he obeyed 
the call, though a very advantageous situation in the 
ministry was offered to him in the neighbourhood of 
Halle. Having then obtained his father's consent, 
and fulfilled his mother's last prayers, on the 8th of 
August, 1749, he departed for Copenhagen, in company 
with two other missionary candidates, Messrs. Polt- 
zenhagen and Huffeman. After their ordination, they 
returned to Halle, and thence took their voyage to 
England. The following minute in the Society's 
records will sufficiently explain why the usual cere- 
mony of an official presentation at the Board did not 
take place: — " January 9, 1750. Mr. Archdeacon 
Denne informed the Society, that the three new mis- 
sionaries, designed for Tranquebar, Messrs. Schwartz, 
Poltzenhagen, and Huffeman, had taken their passage 
on board the Lynn, Captain Egerton; and that the 
ship, having already fallen down the river, they were 
hindered from waiting on the Society in person, which 
they hoped would be excused." 

After a short and pleasant voyage, they arrived 



Christian Frederick Schwartz. 81 



safely at Cuddalore, July 16, and reached Tranquebar 
on the 30th : but they had a very providential escape, 
as their ship was lost in the river almost as soon as 
they had landed. On the 5th of November, Mr. 
Schwartz delivered his first sermon in Tamul, from 
Matthew xl 28, 29. 

Having thus brought this eminent missionary to 
India, and related the leading circumstances of his 
early life, we must now proceed with the narrative of 
the mission ; premising, that we shall hear little of Mr, 
Schwartz for some years, as he did not enter into the 
service of the Society for Promoting Christian Know- 
ledge till the year 1766. 

At the conclusion of the former Part, it was stated 
that the missionaries at Madras were in daily expecta- 
tion of being put into possession of the new popish 
church at Vepery. But the kind intentions of Admiral 
Boscawen were, from some causes, for the present 
frustrated, so that the missionaries still cpntinued to 
labour under the greatest inconvenience. 

To compensate, in some measure, however, for this 
temporary disappointment, an order was obtained by 
the same officer from the governor and council of Fort 
St. David, to put the missionaries at Cuddalore into 
immediate possession of the popish church at that 
place. This was accordingly done, on the condition 
that €( it should be called and known by the name of 
Christ Church, and given to the use of the British 
missionaries belonging to the Society for Promoting 
Christian Knowledge." Mr. Kiernander, the Society's 



82 



The life and labours of 



missionary, having taken possession of the church, 
gave orders to put it into a state of decent repair. Mr. 
Kiernander also informed the Society, that, finding 
himself quite unequal to the sole care of the church at 
Cuddalore, he had arranged with Mr. Huffeman, 
with the approbation and consent of the Danish mis- 
sionaries, to come to his assistance ; and accordingly 
Mr. Huffeman was received on the list of the Society's 
missionaries. At Tranquebar they were engaged at 
this time in printing a second edition of the Tamul 
New Testament. 

In the Society's Report for the year 1750, after 
mentioning the arrival of the three new missionaries in 
India, it is stated, " that they are fully aware they 
shall thus bring on themselves an expense to which 
their India fund at present is by no means adequate.'' 
But they add, " that frequent and happy experience 
has taught them the wisdom and duty of depending on 
God's blessing, and on their liberality who have this 
Christian and benevolent design at heart," Relying, 
therefore, on that gracious Providence which had 
hitherto so wonderfully prospered their undertakings, 
and considering the good prospect which is now 
opening to the Protestant missions in the East, they 
determined, in concurrence with the College at Copen- 
hagen and with Professor Francke, to assist and 
support them to the utmost. The remittances this 
year (including 500/. from Francke) amounted to 
1000/. 

From the next Report (1751) we learn, that the 



Christian Frederick Schwartz. S3 

evils which the war had brought on the Madras 
mission were felt in all their violence. The mission- 
aries complain that they are obliged to perform 
divine worship and keep their schools in small de- 
tached houses. Yet they were pursuing, amidst all 
these difficulties, the objects of the mission, not merely 
by taking care of their converts at Madras, but by fre- 
quently preaching in the neighbouring country. Mr. 
Fabricius had lately paid a visit to his friends at Pulicat, 
where he had been very kindly received. 

At Cuddalore affairs went on very prosperously, and 
since they had taken possession of their new church, 
one hundred and twenty-six members had been added 
to their congregation. The accounts from Tranquebar 
were also highly satisfactory ; and they had lately re- 
ceived a handsome legacy from a Dutch merchant. 

At length, the joyful intelligence arrived from Ma- 
dras, by letters received towards the close of 1753, 
that the East India Company had sent their express 
orders to carry into effect a decree made three years 
before by the governor of Fort St. David, that the 
missionaries should be put into possession of the church 
at Vepery. In addition to this, the Company had sent 
a donation of 500 pagodas, and they had received 
several handsome presents from private individuals. 
The new governor of Fort St. George had also pro- 
mised to protect the mission by every means in his 
power. This intelligence was deemed so important, 
that it formed a distinct Supplement to the Society's 
Annual Report. 

d 6 



84 



The life and labours of 



The war having again broken out, the communica- 
tions with England were so interrupted, that the ac- 
counts of 1754 — 1756 are grouped together, without 
any chronological arrangement. From these we may 
gather, however, that the missionaries at Madras were 
diligently and successfully engaged in their duties, and 
that Mr. Fabricius had paid a visit to Tranquebar, 
where he had not been for twelve years, and that he 
had seen, for the first time, Messrs. Alein, Schwartz, 
and Poltzenhagen, Fabricius, who was an incom- 
parable Tamul scholar, was engaged in making a new 
Tamul version of their Testament, Whilst that of 
Ziegenbalg is equally faithful, it is understood that 
this is far more elegant and classical. It was not 
printed, however, till 1777. 

At Tranquebar, they had added to their number 
more than five hundred converts ; and the tidings of the 
Gospel were making rapid progress throughout the 
territory of Tanjore. 

But the distress of the East Indian mission at this 
period was great indeed, arising, not only from the 
usual calamities of war, but from the violence and per- 
secution of the Papists, who were incited to these 
acts by the success of the French arms in the East. 
To this was to be added, the loss of the Doddington, 
an East Indiaman, which was carrying out to them very 
large supplies, but which were fortunately insured to 
the amount of 1260/. — " The Society wish," they add, 
6i that enough could be sent to the missionaries and 
their poor converts, both to discharge the debts they 



Christian Frederick Schwartz. 



85 



have contracted, and to replenish their exhausted 
funds ; and, therefore, they have gone this year (1757) 
beyond the power of their revenues and benefactions, 
from their trust in Providence to supply whatever they 
lack towards supporting their charitable design." 

The calamities of war still continuing to injure and 
harass their missions, and greatly to increase their 
annual expenses, the Society again earnestly called 
upon its friends and members, in the Report for 1758, 
to come forward and assist them in this emergency. 
" This is the time for all good Protestants, of what- 
ever denomination and country, not only to compas- 
sionate, but to succour their brethren, who are in want 
and affliction," &c. Meanwhile the accounts of the 
zeal and constancy of their missionaries were highly 
encouraging. At Madras, one of their native cate- 
chists had been seized by the Papists, and delivered 
up to the governor of Pondicherry, and had with great 
difficulty made his escape. At Cuddalore, they had 
held many conferences with the neighbouring heathens, 
which seemed to be attended with much success, and 
at Tranquebar, they had completed the printing of the 
Old Testament in Portuguese, and were executing an 
edition of the New Testament in the Tamul. The 
whole remittances this year (including the amount of 
the insurance on the Doddington) were 2118/. 12s. lQ^d. 
— a sum which shews that the earnest calls of the 
Society on its members had not been fruitless. 

A similar narrative of their trials is to be found in 
the accounts of the year 1759, The French having laid 



86 



The life and labours of 



siege to Madras, under General Lally, it became neces- 
sary to apply for his permission to quit that town ; 
having obtained which, the missionaries, with the 
women and children of the congregation, took refuge 
at the Dutch settlement of Pulicat. Here, as formerly, 
they were very kindly received. But the French 
being obliged to raise the siege of Madras, the 
mission church, &c. was preserved, and Mr. Fabricius 
returned to Vepery. 

At Cuddalore, the town was obliged to surrender to 
the French commander, who honourably told them, 
u that they, as preachers of peace and concord, had 
nothing to fear from his army ; but that he would give 
strict commands to spare their houses and hurt none of 
them." They deemed it prudent, however, to quit the 
place, and return to Tranquebar. After some time, 
Mr. Kiernander, the Society's missionary, seeing no 
probability of being able to return to Cuddalore, 
thought it his duty to go to some English settlement, 
where there was no missionary, and to render himself 
useful to its inhabitants. Accordingly, he went to 
Calcutta, where he was very hospitably received by 
Governor Clive, and soon collected a considerable con- 
gregation, and established a school for the children of 
the English, Portuguese, Armenians, and natives. 
He concludes his letter with a pleasing account, " that 
an old Portuguese Catholic, who understands English, 
had come to him and renounced his errors, and that a 
young Brahmin had joined him, who was able to read 
his Bible." Such was the accidental, we should rather 



Christian Frederick Schwartz. 



87 



say, the providential origin of the Society's missions 
at Calcutta, and thus it is that the progress of Christ- 
ianity is often advanced by events, which would seem, 
at first, to be adverse to its prosperity. 

During this period, it was particularly fortunate that 
the mission at Tranquebar, from the neutrality of the 
Danish government, suffered none of the evils of war. 
They availed themselves, however, of the frequent 
opportunities which occurred of addressing the Ger- 
man soldiery stationed in their neighbourhood. " In 
Jan. 1759, Messrs. Wiedbrock and HufFeman went to 
Negapatam, at the request of the German soldiers, and 
preached and administered to them the holy sacra- 
ment. The church there built by the charity of the 
Dutch, was opened for divine service in the Tamul, 
and set apart for the use of the Protestant mission. 
In April following, Messrs. Schwartz and Zeglin made 
an excursion into the kingdom of Tanjore, and staid 
there some time, for the purpose of attending the Ger- 
man soldiery. 

It was not till the beginning of the year 1760, that 
the mission at Madras was rescued from the dangers 
of war ; when, by the decisive victory of Coote, the 
French were driven from that part of India. The 
missionaries then prepared to renew their labours, 
which had been so long and sadly interrupted. But 
Cuddalore was still under the military sway of the 
French, and the missionaries had not ventured to 
return thither. 

At Calcutta, (for we must now consider this as 

12 



The life and labours of 



another mission of the Society for Promoting Christian 
Knowledge) Mr. Kiernander's school amounted to 
135 children, and whether born of Heathen, Maho- 
metan, Roman Catholic, or Protestant parents, they 
were alike catechised and instructed in the Christian 
religion. He had commenced his public duties, and 
baptized fifteen adults. The accounts from Tranque- 
bar were much as usual. 

It is stated in the Report for the year 1761, that the 
whole number received into the Madras mission, since 
its first establishment, amounted to 1470. The mis- 
sionaries there acknowledge the great assistance which 
they derived from the native catechists; but inform the 
Society, that from the dearness of provisions, arising 
from the war, their expenses were necessarily greater 
than in any former year. 

At Cuddalore, Mr. Huffeman had now returned to 
superintend the mission, and published a thanksgiving 
sermon on his return, which had met with very general 
acceptance. Towards the end of the year, they were 
visited with a tremendous storm, which had not, how- 
ever, injured the buildings of the missions. From 
their registers it appears, that 783 members had been 
admitted since the foundation of the mission in 1737. 

At Calcutta, their schools, under the superintendance 
of Mr. Kiernander, were rapidly increasing, and con- 
tained 231 children ; he had baptized ten children, and 
four adults, and had this year sixty- one communicants. 
The Company's chaplains at Calcutta, Messrs. Butler 
and Cape, had been very friendly to Mr. Kiernander 



Christian Frederick Schivartz. 



89 



in procuring subscriptions, and assisting him in his 
official duties. The former addressed a letter to the 
Society, giving a high character of Mr. Kiernander's 
learning, recommending ■ his labours to the Society's 
patronage. The remittances this year for the East 
India missions amounted to 712/.; and the whole of 
the sums which passed through the hands of the So- 
ciety for Promoting Christian Knowledge since 1750 9 
could not be less than 6000/. 



CHAPTER II. 

Great as were the sums collected for the Indian 
missions by the Society in the year 1760, they were 
found inadequate to meet the large expenses which 
dearth and scarcity, and the evils of war, had brought 
upon their settlements. At Madras, in particular, they 
would have suffered severely, had it not been for a 
handsome legacy providentially left them by Captain 
Eckman. From the beginning of that mission to the 
present time, there had been incorporated into the 
Christian Church — natives, 1388; Portuguese, 175; 
in all, 1563. 

The governor had recently still farther evinced his 
regard for the missionaries by presenting them with a 
printing press, taken from the French at Pondicherry, 
which had been set up in the mission gardens ; and 



90 



The life and labours of 



Mr. Fabricius expresses his hopes that it will be found 
of great service for the propagation of Christianity 
in those parts. He had lately held several public 
conferences with the Brahmins, and was heard with 
much satisfaction. The Society agreed to allow Mr. 
Kiernander an assistant catechist at Calcutta, and 
requested the missionaries at Tranquebar to send him 
a person fit for that situation. The remittances made 
in 1760-61, amounted to 1200/. ; and the Society, in 
consideration of the many losses their missionaries had 
sustained, agreed to give each of them a donation of 
201. in addition to their salaries. 

The schools for the children of Christian parents 
had so well succeeded at Madras, that the missionaries 
in 1761 had been able to build a convenient school- 
room without any call on the funds of the Society. 
They continued their conferences with the heathen in 
the adjacent country, and one of the Brahmins lately 
confessed to them his admiration of their doctrine. 

At Cuddalore, Mr. Huffeman informs the Society 
that the governor had lately granted a fresh tract of 
land for the use of the mission, w r hich had now so 
increased, that he earnestly supplicates for further 
assistance, especially as the produce of the land would 
defray the salary. He had lately received a visit 
from Messrs. Kolhoff and Schwartz, and they had 
encouraged each other to the faithful discharge of 
their respective duties. 

At Calcutta, every thing was proceeding to the 
satisfaction of Mr. Kiernander ; but. he was greatly in 



Christian Frederick Schwartz. 91 



want of a colleague, who might apply himself to the 
acquirement of the Hindostanee and Bengalee, and be 
thereby enabled to preach to the natives in the neigh- 
bouring parts. Towards the close of the year 1762, 
Madras had been visited by an epidemic, which had 
carried off great numbers, and Mr. Kiernander had 
been severely ill. 

At Tranquebar, the Danish missionaries had lately 
made several excursions into the interior for the purpose 
of preaching the Gospel. Since the fall of Pondicherry, 
their town had been crowded with Papists, and the 
Jesuits had attempted to make converts amongst their 
congregations ; but hitherto they had no success. 
During this year, 255 individuals had been added to 
their Church, and there were 261 children in their 
schools. This year the payments for the East India 
missions amounted to 969/. 14s. 3d. 

At the beginning of 1762, Mr. Schwartz attempted a 
journey towards Madras ; but after preaching on the 
way thither, he was taken ill near Pondicherry, and 
obliged to return. After his recovery, with another 
missionary, he went on foot toTanjore and Trichinopoly, 
preaching the Gospel to Christians and Pagans. There 
he stayed till July, and, by the assistance of Major 
Preston and Mr. Newton (brother to the bishop of 
Bristol), he erected a small chapel for divine wor- 
ship. At Tanjore, he preached in the royal palace, 
and the king himself was present, though concealed 
from his view. The missionaries at Tranquebar con- 



92 



The life and labours of 



tinued to correspond, on the most friendly terras, with 
their brethren at Cuddalore, Madras, and Calcutta. 

In letters from Madras, dated March, 1764, the 
missionaries state the great assistance they were deriv- 
ing from the native catechists employed in their schools, 
which now contained 60 children. But the scarcity 
of rice was so great, that multitudes had been starved 
to death around them. As yet, none of their own 
flock had died of hunger, though it was with great 
expense and difficulty they kept some from perishing. 
From Cuddalore, Mr. Huffeman sent similar accounts 
of the present dearth, arising from a dry season. Their 
distress had been very great, but was relieved, in some 
measure, by the produce of the ground lately granted 
to the mission. At length they were relieved by a 
providential change of weather. 

It was at this time, that Mr. Huffeman sent the 
following account to the Society for Promoting Christ- 
ian Knowledge, of the conversion of a proselyte of 
note, which we present to the reader in his own words. 

" He was a priest of the Isuran sect, a man of the 
noblest tribe, and of great judgment and learning. It 
is now more than a year since he first came to me, and 
declared his scruples, expressing himself earnestly 
against the vanity and wickedness of the Malabar 
religion. I told him the Christian religion was ad- 
mirably fitted for such persons as were really con- 
cerned about their eternal interests, and felt a deep 
compunction for their sins. But I also told him of the 



Christian Frederick Schwartz. 93 



many difficulties he must undergo, that he must 
sincerely renounce the world, the flesh, and the devil ; 
yet, that compared to all these sacrifices, the rewards of 
Christianity were inconceivably great. 

" He went away, and promised to deliberate on 
these matters ; nor did I hear of him again till Novem- 
ber last, when he returned, and was courteously 
received by the heathen, who venerated him as their 
priest. During this time, he came occasionally, and 
was present at our Malabar service. At length he 
was brought to a decided conviction. He took his 
solemn leave of the heathen, and gave them his reasons 
for forsaking the Malabar religion and embracing 
Christianity. After he had been several weeks amongst 
us, he wrote, at my desire, his life, of which I now 
send the following translation to the Society. 

" My name is Tondaman Mudaly. I was born 
near Tirunawaly, in the kingdom of Madura, in the 
year 1737. My friends, in my infancy, taught me there 
was a Being who had created heaven and earth, and 
that the good would go to heaven, the wicked to hell. 
From my youth, I was solicitous for the salvation of 
my soul, and hence I was very assiduous in reading our 
religious books. When fourteen years of age, I re- 
solved to choose the life of a priest or pandaram of 
Isuras, to visit all the holy pagodas and temples, and 
to wash in their sacred waters, in the hope of thereby 
securing my salvation. 

" About this time I lost both my parents, and this 
confirmed me in my former resolution. I then en^ 



The life mid labours of 



quired for the most famous pandaram, who might 
make me a disciple by baptism, and teach me the 
forms and prayers necessary to fit me for my profession. 
I was told that, at some distance in the kingdom of 
Tanjore, there was such a personage. To him I went, 
and received the purification of water, and studied 
under him for five years. I had a great desire to 
procure, by my finances, the salvation of others, as well 
as of myself, and therefore asked his permission to go 
on pilgrimages, and he permitted me to offer sacrifice 
wherever I should go. 

" Reading frequently and with attention our religious 
books, I was surprised to find, that our gods were 
born, like ourselves ; that quite distinct operations 
were ascribed to them : to Brahma, the creation ; to 
Vishnu, the redemption ; and to Sieven or Isuras, the 
destruction of the world. I found, also, that these 
gods were subject to many imperfections ; that Brahma 
knew not who had killed his wife, and that Vishnu 
knew not his father's death, &c. &c. 

" I was also much scandalised at the profane and 
immoral service performed in our pagodas. At Supra- 
manciam, a famous pagoda, three leagues from Goa, is 
worshipped the image of a serpent with seven heads. 
At his festival naked females dance before him in the 
sight of vast multitudes. At the sacrifice of Satty, 
men and women mix promiscuously together, hearing 
the most obscene songs, &c. All this, my conscience 
told me, could not be from the Eternal God, but must 
be from Satan, the father of wickedness. How- 



Christian Frederick Schwartz. 95 



ever, since our whole nation was zealously attached 
to this worship, I stifled the clamours of my con- 
science, and thus I went on visiting one pagoda after 
another. 

" At last, I came to Cuddalore, and was told there 
was a priest here who taught the religion of the 
Supreme Being. As soon as I heard you, the mists of 
my understanding began to clear up ; and what you 
said of the perfection of God, and the manner to wor- 
ship him, was immediately approved by the voice of 
reason and conscience. It is, therefore, my firm reso- 
lution to embrace this religion, and to live and die in 
it. I have weighed the Malabar religion against it, 
and find that it is light indeed, and the direct way to 
ruin both soul and body." 

Some time after the conversion of Arunsalam was 
known, he received an oles (the palm-leaf on which the 
Malabars write) from the college of Pandarams. 

" Warning letter from the college of Pandarams at 
Tarmaburam in the kingdom of Tanjore, to Arunsalam, 
Pandaram at Cuddalore. 

" The grace of Sieven, the creator, redeemer, and 
destroyer, be effectual in the soul of Arunsalam. If 
you enquire into the reasons of our writing you this 
letter, know then, you were on a journey to the holy 
place of Casby, and that, by the cunning of the devil, 
your wisdom and understanding have been so blinded, 
that you were not ashamed at Cuddalore to go to the 
low and base nation of the Franks and Europeans 
(who are no better than the Parriars), and to hear and 



96 



The life and labours of 



be instructed in their despicable religion. In what 
amazement were we thrown when we heard this ! The 
moment we heard it, we met in the divine presence of 
the head of the sacred college of Pandarams, and con- 
sulted on this event. Indeed we are sunk into an 
abyss of sorrow. It is needless to write to a man of 
your understanding many words on such a subject. 
Did you belong to the base populace, many words might 
be necessary. Consider, Arunsalam, your change is 
like a king turning Parriar. What have you wanted 
amongst us? Had you not honour and subsistence 
sufficient? It is inconceivable what could move you 
to bring such a stain on the character of a Pandaram. 
We must impute the catastrophe which hath befallen 
you to some crime you have committed against God 
in your former generation. Consider, Arunsalam, the 
noble blood of the Tondamans whence you sprang. 
You associate yourself with the basest people, who eat 
the flesh of cows and bullocks ? Can there be any 
wisdom amongst them ? The moment you receive this 
letter return again to this place. May Sieven give 
you understanding ! 

" This is the divine oracle, written at the command 
of his holiness, the head of the Pandarams at Tarna- 
buram." 

" Answer of Arunsalam Pandaram, now called Aru- 
landen," (which is the same as John.) 

" The grace of Parabara Waster, (who is Jehovah) 
the living God the blessed Creator and Preserver of 
the Universe, fill the souls of all the Pandarams at 



Frederick Christian Schwartz. 



97 



Tarmaburam. I have received your letter, and read the 
contents with real compassion. Would you know the rea- 
son? It is this. You have forsaken the living God, the 
eternal Creator of all that exists, and have given the 
honour due to him to the creature. You esteem yourself 
wise, though fallen into the most dreadful folly. You 
worship the enemy of all that is good. In your reli- 
gious books are related the obscenest tales, whereby 
the worst of passions are inflamed. My heart melts, 
and I weep over you. Fourteen years have I been 
witness to the infamous worship of your pagodas, and 
I am convinced in my heart, that you are in the road 
which leads directly to hell and eternal ruin. How 
holy, how majestic is God described in the Vedas (the 
Gospels) of the Christians ! You call them base and 
ignorant, but this is owing to that pride which cometh 
from the proud spirit, Satan. Come, my dear friend, 
and worship with me the God who made you. Be not 
deceived to hope for an expiation of sin by washing, or 
the sacrifice of Lingam. The Christians alone have 
an expiatory sacrifice worthy of God. 

" When I think on your blindness, my heart pities 
you. You know the integrity of my life, and you 
never heard any scandal of me. Could you think, 
then, that I could renounce the religion of my fathers 
without conviction of its falsehood? The God of infi- 
nite mercy hath delivered me wretched sinner out of 
Satan's captivity. Your promises of honour and riches 
touch me not. I have the hopes of an everlasting 
kingdom; you also can inherit it when you repent. 

E 



98 



The life and labours of 



By becoming a Christian, I did not become an English- 
man, — I am yet a Tondaman. The priest of this 
place never desires me to eat any thing contrary to 
my caste. He never bids me eat cow-flesh, nor have 
I seen him eat it, or any of the Tamulian Christians, 
though such a thing be not sinful in itself. Turn to 
the living God. So writeth Arulananden, formerly a 
Pandaram, but now a disciple of the blessed Jesus." 

"As this Pandaram," concludes Mr. HufFeman, "is a 
man of good abilities, and of a very upright character, 
and unwilling to live upon almsgiving, being desirous 
to earn his own bread, and rise by diligence and 
labour ; I have promised to appoint him master of our 
Malabar school, and I hope the Society will approve 
of this appointment." 

Such is the narrative of Mr. Huffeman, which, under 
all the circumstances of the case, contains, we think, 
one of the best and most authentic records of the real 
conversion of an Hindoo of high caste to the profes- 
sion and practice of Christianity. 

The remittances of the Society to the East Indies, 
during the years 1763 — 1765, amounted to nearly 
1600/. 

In the report for 1766, it is noticed, that Mr. 
Schwartz was of infinite service to the army during 
the bloody siege of Madurei. Since Mr. Kiernander's 
departure, the business of the mission at Cuddalore 
had fallen entirely on Mr. Huffeman, who found it far 
too much for his strength. The Society had written 
to Professor Francke, to provide some proper per- 



Frederick Christian Schwartz. 



99 



son as his assistant, and accordingly this year he sent 
over the Rev. Christian William Gericke, who, on 
the 4th of March, 1766, waited on the Society; and, 
after a suitable address from Archdeacon Yardley, and 
a reply from Mr. Gericke, sailed for the East on 
April the 3d. 

Not content with their past exertions, the Society 
for Promoting Christian Knowledge now resolved, on 
the strong representation of the missionaries at Tran- 
quebar, to found a mission more in the interior, at 
Trichinopoly. To this mission they appointed Mr. 
Schwartz, after having obtained permission from the 
College at Copenhagen, to allow him to quit their 
service at Tranquebar. Accordingly, Schwartz, with 
the full consent of his brethren, henceforth became 
one of the regular missionaries of the Society for Pro- 
moting Christian Knowledge. 

In 1767, the public were made acquainted with the 
handsome testimonial, which had lately been sent to the 
Society by the governor of Fort St. George, of their 
missionaries residing at Madras. " Messrs. Fabricius, 
Breithaupt, and Huffeman, are indeed the men," says 
Governor Palk, " which you have represented them 
in your letter, and have always been much respected, 
both here and every where, and I am at all times glad 
to promote their welfare." Mr. Schwartz had lately 
paid a visit to his brethren at Tranquebar, who were 
delighted to receive their old associate. The remit- 
tances this year sent for the East India Mission 
amounted to 1084/. 7s. 5d. 

e 2 



The life and labours of 



On the 9th January, 1768, a letter was received by 
the Society for Promoting Christian Knowledge from 
the Royal Missionary College at Copenhagen, inform- 
ing them that Mr. Schwartz had intimated to them his 
strong desire to return to Tranquebar ; and this was 
still further enforced, by the intelligence that two of 
their oldest missionaries had lately died. Under these 
circumstances, the Society resolved to leave it entirely 
to Mr. Schwartz's own discretion, but strongly urging, 
if practicable, his stay at Trichinopoly, especially as 
Professor Francke had just informed them of two other 
candidates for the Tranquebar station. 

Mr. Gericke arrived at Cuddalore, 12th February, 
1768, to the great joy of Mr. Huffeman. They had 
lately erected there a new church on their own ground, 
near the mission-house. It was built chiefly at the 
expense of the East India Company, and was a large 
and handsome edifice. 

The Society, on the strong recommendation of Mr, 
Kiernander at Calcutta, agreed to receive Mr. Bento, 
who had been a Popish missionary and had embraced 
the Protestant faith, as his assistant, and to allow him 
a salary. In the beginning of June, 1769, there 
arrived at Calcutta another clergyman, formerly of the 
Romish church, the Rev. Padre Manoel Joze da Costa, 
who had been received into the church at Madras. 
Three other Romish priests also, about this time, joined 
the Protestants at Calcutta. They received also a 
letter from Mr. Schwartz, who determined to remain 
as their missionary at Trichinopoly. He was much 



I 



Frederick Christian Schwartz. 101 



engaged in teaching the native children in the schools, 
and strongly recommended, that an edition of the New 
Testament in Persian should be circulated in that 
neighbourhood, as it would be read with great pleasure 
and profit by the upper classes of the people. The 
remittances, this year, amounted to 456/. Is. 7d. 

In the Records of 1770, we have an account from 
Mr. Fabricius of the conversion of a learned Domi- 
nican, who had been an inquisitor at Goa. At Cud- 
dalore, they w r ere much engaged with conferences 
amongst the Heathen. At Trichinopoly, Schwartz, 
with that liberality which ever distinguished him, had 
applied his own salary as chaplain to the garrison, 
towards finishing a new church and mission-house ; 
and proposed in future with the Society's approbation, 
always to divide it equally between himself and his 
congregation. He had been preaching in several 
parts of the kingdom of Tanjore, and had several inter- 
views with the Rajah, who heard him with great atten- 
tion, notwithstanding the opposition of his courtiers. 
The whole amount of the Society's remittances for the 
last ten years (1760 — 1770), could not be less than 
9,000/. * 



CHAPTER III. 

Before we proceed with the narrative, it may be 
proper to present the reader with a general view of the 
missionary stations, as they existed in the year 1770. 
e 3 



102 



The life and labours of 



At Tranquebar were stationed six missionaries, three 
native preachers, twenty-four catechists, ten school- 
masters, and three school-mistresses. In the town 
and neighbourhood were three churches, and in the 
adjacent country six places of worship. The number 
of schools was ten, in which 350 children were not 
only educated, but clothed and supported by the mis- 
sionaries, besides many others who were maintained 
by their friends, and received only instruction in the 
schools. 

The missionaries at Tranquebar, it should be re- 
membered, were more immediately under the direction 
of the Royal Missionary College at Copenhagen, and 
their expenses were generally defrayed from Germany 
or Denmark. But they frequently received presents 
and assistance from the Society for Promoting Christian 
Knowledge. The following stations were occupied by 
missionaries employed exclusively by the Society, with 
annual salaries of 50/. each. 

At Calcutta were two missionaries, Messrs. Kier- 
nander and Bento, who had two congregations under 
their care, the English and the Portuguese. In their 
schools were upwards of 100 children, many of whom 
were maintained as well as taught, by the missionaries. 

At Madras were stationed Messrs. Fabricius and 
Breithaupt, who respectively superintended the Ta- 
mul and Portuguese congregations. In their school 
forty children were educated, who were wholly main- 
tained and clothed. 

At Cuddalore were two missionaries, Messrs. Huffe- 



Frederick Christian Schwartz. 103 



man and Gericke. Their schools contained sixty-four 
children. 

At Trichinopoly, Mr, Schwartz was stationed, and 
with him were associated eleven catechists and school- 
masters, two of whom were Europeans. The congre- 
gations were rapidly increasing, and in the English and 
Tamul schools were seventy children. 

At Tanjore no missionary as yet resided, but there 
had been for some time a congregation in that city. 
It was frequently visited by Schwartz, and, after some 
years, became the place of his usual abode. 

Such was the general state of these missions at this 
period. We must now resume the local accounts of 
each. 

In a letter, addressed to the Board in London 
from Messrs. Fabricius and Breithaupt, at Madras, 
dated March 21, 1771, they give an account of their 
frequent conferences with the Heathen ; as a spe- 
cimen of which, we extract the narrative of a jour- 
ney which the former had lately made for this 
purpose. " The road I took was through Poona- 
maley, a populous town, where I sat down in the 
market-place, and the people soon collected around 
me. I began by representing to them the sin and 
folly of worshipping idols, and laid before them the 
pure doctrine of the Gospel on this subject. At the 
beginning of my discourse, one of my hearers, taking 
me for a Romish priest, objected, that they had also 
images in their churches; but I explained to them 
their mistake, and assured them, that no images were 

e 4 



104 The life and labours of 

4 

admitted into the Protestant churches. They listened 
with much attention to my explanation of the Christian 
doctrines, and confessed they were very admirable. 
After dinner, I explained to them some points of 
Christian practice, and they appeared to be satisfied 
with my account of the lawfulness of animal food. I 
then quitted them, leaving in their hands the Tamul let- 
ter which had lately been printed by the missionaries." 

From Cuddalore Mr. Gericke had made several si- 
milar excursions towards Vellore, where he had fre- 
quently preached to the garrison, and visited the sick 
in the hospitals. The effects were very beneficial 
amongst the soldiers, and he had also frequent oppor- 
tunities of holding conferences with the natives. 

At Calcutta during the year 1770, they had suffered 
all the horrors of famine and drought, and many thou- 
sands had perished from want. But Mr. Kiernander 
confesses with gratitude, that the mission had been 
wonderfully supported through these difficulties, and 
that he had been enabled often to administer to the 
wants of others. The church was completed, and 
consecrated on the fourth Sunday of Advent, "as a mis- 
sion-church, under the care of the Society." It cost 
about 7500/., all of which was defrayed by Mr. Kier- 
nander, except some few private benefactions. 

From Trichinopoly Mr. Schwartz writes, that he 
is assisted greatly by the native catechists, whom he 
supported out of the allowance made him by the go- 
vernment at Madras. He had lately been engaged in 
many visits to the Heathen, particularly to those in 



Frederick Christian Schwartz. 



105 



Tanjore. He earnestly implores the assistance of 
another missionary at Trichinopoly, and begs that 
Mr. Gericke might be allowed to supply his place 
whilst he is absent. To this proposal the Society 
readily agreed, and desired Mr. Gericke to give all the 
assistance in his power to Mr. Schwartz, consistently 
with the care of his own mission. The utmost friend- 
ship and unanimity subsisted, as Mr. Schwartz writes, 
between him and his brethren. 

At Tranquebar every thing was in a prosperous 
condition, and, during the year, they had added 184 
to their converts. 

But the Society for Promoting Christian Knowledge 
now finding that the increasing expense of the mis- 
sion was too great for their funds, thought it right to 
lay a petition and memorial before the Court of East 
India Directors, who immediately ordered the payment 
of 500 pagodas (about 2251.) to be paid into the Com- 
pany's treasury at Fort St. George, for the use of their 
missions. A handsome legacy of 600/. was this year 
also paid from an unknown benefactor. The whole 
expenditure of the year amounted to 743/. 5s. 6d. 

In 1772, Mr. Schwartz nearly lost his life by 
the explosion of a powder-magazine, which broke 
all the windows of his house ; but he providentially 
escaped unhurt. The Heathen began to be more 
inquisitive about Christianity, and this animated him 
much in his preaching. To assist him at Trichino- 
poly, the Society had written to Mr. Freylinghausen, 
e 5 



106 



The life and labours of 



to procure him an assistant, as also another for Mr. 
Kiernander at Calcutta ; but as yet, these enquiries 
were without success. The payments for the mission 
during this year amounted to 1085/. 5s. 

In 1773, very satisfactory accounts were received 
from Messrs. Fabricius and Breithaupt of their 
success amongst the Heathen in the neighbour- 
hood of Madras. At Calcutta, another Romish priest 
had been received amongst the Protestants by Mr. 
Kiernander. Mr. Schwartz informs the Society, that 
he had added two more to his native catechists, viz. 
Sattianaden and Abiseganaden. They were young 
men of the highest caste, and promised to be of great 
service. It is well known that the former continued 
for many years to ornament the Indian Church, and 
survived, even to the days of Bishop Heber. 

The exertions of Schwartz in Tanjore now at- 
tracted much attention ; and so much was one of the 
members of the Society affected with these accounts, 
that he ordered 200/. to be paid into his hands. 

At Tranquebar, they were deprived of their old and 
valuable native catechist Rajanaiken. Their number 
of communicants amounted to 1377. 

Mr. Freylinghausen at length succeeded in procur- 
ing a missionary candidate as an assistant to Mr. 
Kiernander, whose age and infirmities demanded some 
relief. Accordingly Mr. Diemer was presented to the 
Society, Dec. 7th, 1773 ; and, after a suitable charge, 
took his passage to India, the East India Company 



Frederick Christian Schwartz. 107 



kindly allowing him to go free of all expense. The 
payments this year amounted to 841/. 

In the year ensuing, Schwartz informed the So- 
ciety that he had baptized converts to the number 
of 146 at Trichinopoly. At Wall am a small church 
had been erected from private subscriptions, and the 
congregation was composed partly of the garrison and 
partly of the natives. During 1773, he had twice 
visited Tanjore, where he had been treated by the 
king with great respect. He also paid another visit 
to his old friends at Tranquebar. On account of the 
dearness of provisions in India, the Society this year 
made a present of 10/. to each of their missionaries. 
From the accounts of the year 1775, it appears, that 
no less a sum than 2883/. had been paid towards the 
expense of the missions since the last audit. 

In a letter dated Jan. 19th, 1776, Mr. Schwartz 
mentions a young man of the higher caste who had 
deliberated above three years whether he should em- 
brace the Christian faith ; his numerous relatives had 
done every thing to dissuade him, but at length he 
had followed his own conviction. The Heathen then 
shunned and reviled him, whilst he bore it with 
humility, but without dejection. After this, his coun- 
trymen, seeing they could not depress his spirits, ac- 
knowledged the wrong they had done him, and even 
begged him to read to them some parts of the New 
Testament. 

In obedience to the repeated entreaties of the So- 
ciety, Freylinghausen sent to them Mr. Schoelkopf, 

e 6 



108 



The life and labours of 



as an assistant for Schwartz. On the 29th of Oct. 
he was presented to the Board, and immediately set 
sail for India ; but died soon after he reached Madras*. 
The payments this year amounted to 2483/. 0s. lOrf. 

In the course of 1777, Schwartz visited Tanjore 
four times. " In one of my journeys/' says he, " I 
arrived at a large place where the Heathen were cele- 
brating a feast : I stood at some distance from them, 
but was soon surrounded by a multitude, to whom I 
explained the glorious perfections of God, and re- 
marked how they dishonoured God by their images. 
I told them also, what infinite mercy God had shown 
to lost sinners by sending them a Redeemer. All seemed 
pleased, and acknowledged their folly, and praised the 
excellence of the Christian doctrine. I spoke till I 
was quite exhausted." 

After the death of Schoelkopf, the Danish mis- 
sionaries sent Mr. Pohle to the assistance of 
Schwartz, and the Society for Promoting Christian 
Knowledge, on his strong recommendation, received 
him as their own missionary. " He has a clear head," 
says Mr. S., " and a pious heart, with a great desire of 
doing good to the natives, and has made such profi- 

* The behaviour of Mr. Schwartz on this afflicting event, does him the 
highest credit as a man and a Christian, and shows how deeply he had 
imbibed the spirit of that religion which he preached to others : " My 
grief," says he, " was great, but well knowing that all the ways of a holy 
God are good, I resigned my will to his Providence; he is the head of 
the Church ; may he have mercy upon us, and send faithful labourers 
into his vineyard !" 



Frederick Christian Schwartz. 



109 



ciency in the Oriental languages, as to be able, in 
three months, to preach in the Malabar language." 

In the year 1779, Schwartz received an unex- 
pected summons to repair to Madras ; and, on his 
arrival, was informed by the governor, that it was 
their wish he should go to the court of Hyder Ally 
at Seringapatam, to ascertain his designs, whether they 
were for war or peace. Schwartz, at first, doubted 
whether such an object would be consistent with his 
views as a missionary ; but, after a while, acceded to 
the request, as he hoped, in travelling through the 
country, to have an opportunity of preaching the Gos- 
pel to multitudes who could not otherwise have heard 
of its name. Accordingly he went and discharged his 
mission to the entire satisfaction of the British govern- 
ment. This circumstance is here mentioned, only to 
show the high degree of respect and confidence with 
which Schwartz was treated by those at the head of 
our Indian affairs. 

Meanwhile, Mr. Gericke was busily engaged in 
prosecuting the immediate objects of the mission 
by visiting the neighbouring country, and taking 
every opportunity of holding conferences with the 
Heathen. 

In the first part of this work we have given a sketch 
of a missionary's day in India, as passed by Ziegenbalg ; 
we now present the reader with a similar sketch, 
as delineated by Gericke. " From eight to nine 
o'clock, I catechize in the English school, and from 
ten to eleven, in the Tamul ; in the afternoon, from 



110 



The life and labours of 



three till seven, I generally go out to visit the sick, to 
remind the native Christians of what they have heard 
at church, and converse with such Heathen as fall in 
my way, when I go near the hospital, and generally visit 
the sick soldiers. In the evening, from seven to eight, 
I expound a portion of the New Testament, in the 
Tamul school, where the elder children and the cate- 
chists attend. After this, the catechists relate what 
conferences they have had with the Heathen ; what 
objections they have answered; and, in short, any 
thing of consequence relative to the mission. The 
rest of my time is employed in visiting the schools 
around, in correspondence with my friends, and in 
collecting materials for my discourses. I write almost 
every sermon I preach, both in English and Tamul ; 
dictating generally the former to the English, and 
the latter to the Malabar schoolmaster, which serves 
at once for my convenience and for their advantage." 

On his return, Schwartz addressed the governor 
and council at Madras respecting the expediency of 
providing a church for the garrison at Tanjore. They 
immediately favoured his proposal, not only with their 
sanction, but likewise with their subscriptions. The 
foundation was immediately dug, and General Munro 
kindly promised to lay the first stone. — Such were 
the objects for which Schwartz always used his in- 
fluence with the Indian government. 

But, notwithstanding all their exertions, the mission- 
aries frequently acknowledge the extreme difficulty they 
find in making any lasting impression on the Hindoos* 



Frederick Christian Schwartz. 1 1 1 

Thus Schwartz, having asked a Brahmin what he 
would now resolve upon, whether he intended to stifle 
his own conviction, or to receive that Divine doctrine 
and to profess it, replied, that he could not deny his 
own conviction, and that he had sounded some of his 
friends on this point ; but that they all insisted on the 
task as too difficult and dangerous, on account of 
the Idolaters. " Yet, for my part," adds Schwartz, 
" I entertain a cheerful hope of seeing better days, and, 
therefore, rejoice in this opportunity of preaching the 
doctrine of Christ, frequently calling to mind, that 
there is a time for sowing preceding that of reaping." 
The same reflections were often expressed by the 
Danish missionaries. 

In the statement for 1780 we have an interesting 
narrative of a Brahmin, who had been formerly ad- 
mitted into the Romish Church, and who now came 
to join the Protestants at Madras. He remained con- 
stant to his professions. 

It was at this time, that Hyder Ally invaded the 
Carnatic with an army of 100,000 men, and spread 
havoc and desolation far and wide. The famine be- 
came so great that thousands died in the streets. A 
public subscription was raised, and one of the mission- 
aries was appointed to receive the contributions. Many 
of the congregation were obliged to quit Vepery, but 
the missionaries still continued at their posts. 

Again Schwartz was solicited by the governor of 
Madras to go to Seringapatam, and use his influence 
with Hyder Ally for the restoration of peace. After 



112 



The life and labours of 



some hesitation, he agreed to go, and spent three 
months at that court. " There I found," says he, 
(C Englishmen, Germans, Portuguese, and even some 
of the Malabar people, whom I had taught at Trichi- 
nopoly. To find them in that country was painful ; 
but to renew some part of their instruction was very 
comfortable. A tent was pitched on the glacis of the 
fort, in which Divine service was performed, without 
any impediment." 

The government being desirous to remunerate Mr. 
Schwartz for this service, he begged to decline any 
reward for himself, asking only for the same allowance 
to his colleagues, which he himself had received from 
the government : accordingly 100/. per annum was paid 
to Mr. Pohle at Trichinopoly, by which he was en- 
abled to maintain the schoolmaster and catechist. Mr. 
Schwartz requested also that the government would 
undertake to finish the church which he had begun at 
Tanjore. 

In 1781, the Society for Promoting Christian Know- 
ledge received intelligence of the death of their valu- 
able missionary Mr. Huffeman, at Cuddalore. The 
Danish missionaries also state the loss of two of their 
brethren, and in 1782, Mr. Breithaupt died at 
Madras. The famine again returned and carried off 
many thousands, and those who were left, to use the ex- 
pression of Schwartz, were like " wandering skeletons." 

In April 1782, Cuddalore once more capitulated to 
the combined forces of the French and Hyder Ally; 
but Mr. Gericke prevailed on the French commander 



Frederick Christian Schwartz. 113 



to take possession of the town, and thus saved it from 
the devastations of the Mahrattas. Meanwhile how- 
ever, the church was converted into a magazine, and 
the mission-garden was entirely destroyed. Mr. 
Gericke then performed the service in his own house, 
but, after some time, retired to Madras. From this 
time, Cuddalore ceased to be one of the head quarters 
of the mission, and was only occasionally visited by a 
missionary. The whole amount of payments made 
by the Society since 1770, was about 10,000/. 



CHAPTER IV. 

During the year 1782, the horrors of war and famine 
continued to desolate the southern parts of India, 
but Mr. Schwartz had providentially laid in a large 
stock of rice, by which he supported numbers of the na- 
tive Christians and catechists. For a considerable time, 
he fed about one hundred and twenty persons daily. 
Trichinopoly was crowded with fugitives, w 7 ho flocked 
thither to escape the cruelty of the invaders. Under 
these circumstances, Schwartz could hardly trust their 
professions of conversion, and humorously termed 
them " rice Christians." — "Yet," says he, "they 
must live from hand to mouth, for it would be cruel 
not to assist them under the pretence of a supposed 



114 



The life and labours of 



hypocrisy, or lest it should be looked upon as buying 
Christians for money," 

Soon after the commencement of hostilities, the 
fort of Tanjore was reduced to the greatest distress. 
Already the want of provisions had begun to make 
dreadful ravages in the town, and the natives had too 
little confidence in the governing powers to bring in 
any provisions from the country. In vain did the 
Rajah order, in vain did he entreat them to come to 
his assistance. At length, he said to one of the 
English gentlemen, " we have lost all credit with our 
own people, let us try whether they will trust Mr. 
Schwartz. " Accordingly, he sent letters throughout 
the district, promising, that if they would bring in 
provisions, he would pay them with his own hand. In 
the course of a few days, oxen and corn were brought 
in great abundance, and the place was saved. 

The year following, the same distress again occurred, 
and Schwartz repeated the same experiment with 
similar success. 

But what still further illustrates the respect paid to 
his character is this, — that even Hyder gave orders to 
his officers, " to permit the venerable father Schwartz 
to pass unmolested, and to shew him respect and 
kindness, for he is a holy man, and means no harm to 
my government." How amiable and venerable must 
have been the man, who could have drawn forth this 
tribute of admiration from the Mahomedan invader ! 

In was in the year 1784, that several native teachers 
were sent by the missionaries to Palamcotta, with 
1 



Frederick Christian Schwartz. 



115 



the view of spreading Christianity in that part of the 
peninsula. They soon collected a considerable num- 
ber of converts — thence arose those congregations in 
the south, which since that period have been termed 
by Bishop Heber, " the strength of the Christian cause 
in India." 

The plan for carrying this object into effect was sug- 
gested to Schwartz by Mr. Sullivan, the British resi- 
dent at Tanjore. It consisted in establishing English 
schools throughout the country, and thus connecting 
the natives more immediately with the English cate- 
chists. The Rajah subscribed largely towards the 
expense, and Lord Macartney and the Nabob highly 
approved of it. The success which has attended it, 
points it out as the best mode of civilizing and Christ- 
ianizing India. At Palamcotta a church was soon 
afterwards erected. 

To replace the loss of their missionaries, the Society 
for Promoting Christian Knowledge had earnestly 
requested Professor Schultz to send over some proper 
candidates ; but, as yet, he could not succeed in his 
enquiries. 

The design of sending a missionary to superin- 
tend the children of European fathers and Indian 
mothers, (who form a large body in British India), had 
long engaged the Society's attention ; but they had 
not hitherto been able to carry it into effect. However, 
this year (1787), they were informed by Mr. Gericke, 
that Lady Campbell had set on foot at Fort St. George, 



116 



The life and labours of 



a school for this purpose, and that it was likely to be 
attended with the best consequences. 

Though peace was now restored to Tanjore, yet the 
inhabitants of that country were so oppressed by their 
native rulers, that they began to emigrate in such 
numbers, as to leave whole tracts depopulated. In 
vain did the Rajah issue his commands and entreaties. 
At length he betook himself to Schwartz for advice 
and assistance, and promised, that if he would bring 
back his fugitive subjects, he would treat them with 
forbearance and humanity. Mr. Schwartz went into 
the provinces, and gave them this assurance on his own 
word. Immediately several thousands returned ; and 
when he exhorted them to make up for the time lost 
by cultivating their rice with more than usual diligence, 
they paid such attention to his advice, that though the 
season was far advanced, they had a more abundant 
crop than in the preceding year. 

In January, 1787, the Rajah of Tanjore, a few days 
before his death, having lost all his own children, 
adopted a youth of ten years of age as his successor, 
and appointed Schwartz his guardian. We men- 
tion this only as it shews the confidence reposed 
in his virtues. He declined the guardianship, as 
being unqualified to discharge it ; but the young prince, 
who afterwards became such a friend to Mr. Schwartz, 
never forgot his behaviour on this occasion. The So- 
ciety's payments this year amounted to 612/. 2s. 5d. 

The enquiries of Dr. Schultz were at length sue- 



Frederick Christian Schwartz. 



117 



cessful in procuring Mr. Jaenike, as a British mis- 
sionary, who took his departure in the spring of 
1788. Soon afterwards, the younger Kolhoff was 
received by the Society as one of their Indian mis- 
sionaries. 

In 1788, the Board in London having received 
intelligence that Mr. Kiernander, from age and in- 
firmities, had relinquished his station at Calcutta, 
selected the Rev. Mr. Clarke as his successor. This 
appointment is memorable, as exhibiting the first 
example of an English clergyman going out to serve 
in their East Indian mission. The payments this year 
amounted to 416/. Os. id. 

It having been often objected to the Indian mission, 
that few, if any, but those of the lower castes were ever 
converted to the Christian faith, Schwartz was now re- 
quested to furnish the board with accurate information 
on this subject. In his reply, he states, that both at 
Tranquebar and Tanjore, the numbers were nearly 
equal of those of the higher and lower castes amongst 
the converts ; that the men and women of the highest 
caste sit on one side at church generally, and those of 
the lower on the other, but that this order is by no 
means invariable ; that, by those of the lower caste 
keeping themselves clean and decent, most difficulties 
and scruples were avoided ; and that, by prudence and 
an absence of coersion, he was enabled to (e preach both 
to high and low, that Jesus Christ is our wisdom, 
righteousness, sanctification, and redemption." 

Respecting the mission at Palamcotta, Mr. Schwartz 



118 



The life and labours of 



mentions the following particulars. It consists of 
about one hundred and twenty persons, some of whom 
were merchants of an inferior caste, others artificers, 
farmers, and a few sepoys, all having their own 
occupations, and none living on the charity of others, or 
of the church. The church is a small building with a 
tiled roof, erected by a Brahminy woman, baptized by 
himself. The native catechist Sattianaden has the care 
of the flock. The schoolmaster is paid by himself. 
One of the Tranquebar clergy visits them annually, to 
administer the sacrament, and the English Liturgy is 
regularly used before the sermon. 

Letters were received also from the Danish mis- 
sionaries at Tranquebar, in which they relate the recent 
conversion of a Malabar physician, of great reputation 
and learning amongst the Heathen, who had also acted 
as a priest. He was baptized with all his family, and 
delivered up his idols, with many curious books, &c. 
The Rev. Mr. Kolhoff had lately celebrated his mission- 
ary jubilee, and had the high satisfaction of seeing his 
eldest son ordained on that occasion, according to the 
ritual of the Lutheran Church, when Mr. Schwartz 
preached from 2 Tim. ii. 1. The whole number of con- 
verts since the commencement of the mission was 17,716. 
The payments for this year amounted 1389/. lis. 3d. 

In the following year (1 789), Mr. Fabricius informed 
the Society, that, from his great age (77 years) and 
infirmities, he had been obliged to resign the whole care 
of the mission at Madras to Mr. Gericke, who quitted 
Negapatam to undertake this duty. At Trichinopoly, 



Frederick Christian Schwartz. 119 



Pohle had baptized seventy-one persons during the 
year, and at Tanjore, Gericke had so improved 
himself, both in English and Tamul, that he was now 
able to officiate in either language. The remittances 
and expenses of the present year amounted to 780/. 

Scarce had the first letters arrived from Mr. Clarke, 
the new English missionary at Madras, when the Society 
learnt, to their great disappointment, that he had left 
their service, having been chosen one of the East 
India Company's chaplains in the interior. The dis- 
appointment was greater, inasmuch as the mission at 
Madras seemed to be prospering greatly since Mr. 
Clarke had undertaken it, having established a Sunday 
evening Lecture, which was very acceptable to the 
inhabitants. 

A serious inconvenience would have arisen from the 
sudden departure of Clarke, had not the Rev. Messrs. 
Brown and Owen spontaneously agreed to supply his 
place till another appointment should be made by the 
Society. 

It has been already mentioned, that the Danish 
missionaries at Tranquebar were in the habit of send- 
ing one of their number to administer the sacrament 
annually to the converts at Palamcotta, who were 
under the superintendence of the native catechist 
Sattianaden. But as this was found very inconve- 
nient and sometimes altogether impracticable, it was 
now resolved, that Sattianaden should receive ordina- 
tion, according to the form of the Lutheran Church. 
He was ordained accordingly, on the 26th of Decern- 



120 



The life and labours of 



ber, 1790, after which he delivered a discourse in 
Tamul, which is printed at large in the Abstract of 
the Annual Reports of the East India Mission. The 
expenses of the mission this year amounted to 
1027/. 7*. Id. 

The elder Kolholf died at the advanced age of 
eighty, and in the fifty-third year of his ministry, 
during which period he had been a faithful labourer, 
and active as long as his health permitted. 

In a letter from Dr. Schultz, dated August 4, 1792, 
he informs the Society, that he had met with a candi- 
date whom he could strongly recommend to their 
service, the Rev. C. Paezold. Accordingly he arrived 
in London, and was presented at a public meeting, 
held January 29, 1793, when he received an admir- 
able charge from the Rev. Dr. Glasse, to which Mr. 
Paezold made a suitable reply *. 

At the close of the year 1792, Mr. Schwartz, as 
guardian of the relatives of the late Rajah of Tanjore, 
took them to Madras to be under the immediate care of 
the British government. During his stay there, he 
assisted Mr. Gericke in his ministry, and speaks of him 
in the highest terms of commendation. " On Sunday 
morning he preaches to the Tamulian, or Malabar, 
congregation, in the afternoon in Portuguese, and in 
the evening in English. He catechizes also every even- 
ing in these three languages. I confess it has given 
me great satisfaction to behold that all is done with 



* East India Abstract, p. 361—384. 



Frederick Christian Schwartz. 12] 

the greatest regularity and propriety. I am now his 
assistant in this delightful work." 

At Palamcotta, Mr. Jsenike, assisted by Sattianaden, 
was carrying on the work of the mission with similar 
regularity, and Christianity was gradually spreading 
over the whole of the Tinnevelly district. The 
Society also received some excellent letters from 
Sattianaden about this time, which clearly shewed that 
he was worthy of the station to which he had been 
promoted *. 

It was shortly after this period, (May, 1793,) that an 
attack having been made in one of the English news- 
papers on the characters of the missionaries and the 
utility of the Indian missions, Mr. Schwartz felt it his 
duty to step forward in their defence, and to repel the 
aspersions which had been made on himself and his 
brethren. This he did in the most calm, and, at the 
same time, the most effectual manner, in a letter ad- 
dressed to the Society for Promoting Christian Know- 
ledge f . The expense of the mission this year 
amounted to 1077/. 16s. lOd. 

In the year 1794, the Rev. Dr. Buchanan went out 
as a chaplain to Bengal, and previous to his departure, 
waited on the Board to assure them that he should 
think it his duty to shew every friendly attention to 
the interests of their mission at Calcutta. Accordingly, 
he lived on the most intimate terms with Dr. Brown, 

* See East India Abstract, p. 390—392. 
t Ibid. p. 397—411. 



122 



The life and labours of 



who officiated at the mission church, and afterwards, 
as is well known to the public, became one of the most 
eminent benefactors to the cause of Christianity in the 
East. 

The number of the Danish missionaries at Tranque- 
bar was now reduced to two; it is scarcely to be 
wondered, therefore, if the business of that mission 
somewhat languished from want of sufficient aid. This 
year, however, three new candidates were announced 
by Dr. Schultz. The Society, taking into considera- 
tion the labours and wants of their missionaries, now 
resolved to raise their salaries from 50/. to 100/. per 
annum, and to continue the same as long as their 
funds would allow it. Their payments for the last two 
years amounted to 1560/. 

In the account for 1796, Mr. Paezold mentions, that 
in a journey to Tanjore with Mr. Schwartz, he had an 
opportunity of being present at a conference between 
that excellent missionary and about twenty Brahmins, 
to whom he expounded the great pre-eminence of 
Christianity over heathenism and idolatry. Their 
general reply to him was — "Very true, your doctrine 
is a very pleasing thing, but it is inconsistent with flesh 
and blood, and it offends our natural propensity to 
moral evil and worldly pleasures." They added, " we 
do not see your own people living conformably to what 
you teach ; now, pray, of what benefit is all your in- 
struction if it does not reform the lives of your own 
people?" To these objections, Schwartz replied 
with so much force and propriety, that the Brahmins 



Frederick Christian Schwartz. 



123 



unanimously exclaimed — " You are a holy man ; if all 
Christians thought, and spoke, and acted as you do, 
we would become Christians ;" others said, " free us 
from sickness and death, and we will come over to 
you; but since Christians suffer and die like other 
men, we do not see that you are better off than our- 
selves.'' Satisfied with such replies, they all departed. 
How disheartening to a missionary must it have been 
to listen to such objections ! 

Mr. Schwartz, in a letter dated Tanjore, June 28, 
1796, gratefully mentions " God's preservation of his 
health and life to the extent of nearly seventy years, 
and his ability still to go through his work, even without 
being much fatigued." 

Two of the candidates above announced by Dr. 
Schultz arrived in London in November, and were 
presented to the Society. Having received a suitable 
address from the Rev. Mr. Owen, who had himself been 
a chaplain in India*, they departed for their destination. 
The salaries and presents to the English and Danish 
missionaries amounted this year to 25551. 10s. 2d. 

In the year 1797 the missionaries at Tranquebar 
completed the edition of the Old Testament in Tamul, 
which had been printed at the mission press. Their 
number of communicants during this year was 1058. 
In a letter, dated 4th of September, Schwartz speaks 
of himself as being still able to go through his work, 
though with less vigour than formerly, and that, 

* East India Abstract, p. 417—436. 
F 2 



124 The life and labours of 

should his life be preserved, he intended to give a full 
account of the mission at the end of the year. But, 
alas ! soon after this, Mr. Gericke informed the Society 
that Schwartz had been for three months danger- 
ously ill, and was not expected to be able to preach 
again, his illness having affected not merely his bodily 
strength, but his memory. In a subsequent letter, 
dated Tanjore, 18th of February, 1798, Mr. Gericke 
mentions in haste that it had pleased God to take from 
them their dear father, between four and five that 
evening. 

But the Society for Promoting Christian Know- 
ledge, and the friends of Schwartz, were not made 
acquainted with all the particulars of his last days, 
till the following letter of Mr. KolhofF arrived in 1800, 
which was inserted in a note to the Report of that 
year : — 

66 From the beginning of January to the middle 
of October, 1797, he had pursued his labours and 
studies with great fervour, under all the disadvantages 
of his advanced age. He preached every Sunday, by 
turns, in the English and Tamul, and on Wednesdays 
delivered a lecture, either in Portuguese or German, 
to the soldiers, who had been made prisoners at Cey- 
lon, and who were drafted into the 51st regiment, then 
stationed at Tanjore. 

6C Several times he made a journey to Vellore, about 
six miles from Tanjore, to preach to the soldiers in 
the garrison, and to invite the Heathen there to accept 
the GospeL 



Frederick Christian Schwartz. 



125 



" On the week-days he explained the New Testament 
at morning and evening prayers, and dedicated an hour 
every day to the instruction of the Malabar children. 
• So anxious was he to promote their knowledge of 
Christianity, that he wrote for their improvement, dur- 
ing the latter part of his life, an explanation of its 
principal doctrines, and an abridgment of Bishop 
Newton's Exposition of the Revelation, and several 
other tracts. 

" His strength and vigour were greatly impaired, but 
his affection for his flock would not allow him to take 
such ease and repose as his age and exhausted energies 
required. He still took great delight in visiting the 
members of the congregations, and in conversing with 
them on religious subjects, freely telling them their 
faults, and animating them to walk worthy of their 
vocation. It was a most pleasing sight to see the 
little children flocking towards him, and to observe his 
engaging and delightful method of leading them to the 
knowledge of God and their duty. 

" Almost every day he received from the catechists 
an account of their conferences with Christians, Papists, 
and Heathen, and took every opportunity of giving 
them directions for the wise and faithful discharge of 
their duty. 

" During the last year of his life, his strength visibly 
declined, and he frequently spoke of his departure, to 
which he looked forward with joy and delight. The 
commencement of his illness took place on the 17th of 
October, 1797, and consisted only of a cold and 

f 3 



126 



The life and labours of 



hoarseness ; but he became worse, and his sufferings 
were very great ; yet he never uttered a single ex- 
pression of impatience. Once, when he suffered very 
severely, he said, " If it be the will of the Lord to 
take me to himself, his will be done." Though his 
strength was quite exhausted, he desired the school- 
children, and others who usually attended the evening 
prayers, to assemble in his parlour, where, after sing- 
ing, he expounded a portion of Scripture, and con- 
cluded with prayer. During his illness, he seemed 
particularly pleased with these lines of Dr. Watts : 

1 Far from my thoughts, vain world, begone, 
Let my religious hours alone ; 
Fain would mine eyes my Saviour see, 
I wait a visit, Lord, from thee,' &c. 

He called it his beloved song, and desired the children 
to sing it frequently. 

" Several of the Heathen visited him during his 
illness, and he earnestly exhorted them to forsake 
their idolatry. When one of them began to relate 
some wonderful things which had happened in the 
town, the venerable man replied, 6 the most wonder- 
ful thing is, that, after hearing so often the doctrines 
of Christianity, and being convinced of its truth, you 
are still so backward to embrace and obey it.' 

" On the 23d of November he was visited by Serfogee, 
the present Rajah, to whom Mr. Schwartz had been 
appointed guardian by the late Rajah, his adopted 
father. On being informed of his arrival, he received 



Frederick Christian Schwartz. 



127 



him very affectionately, and delivered to him this 
dying charge : 6 After God has called me hence, I 
request you to be careful not to indulge a fondness for 
pomp and grandeur. You are convinced that my 
endeavours to serve you have been disinterested. I 
now request you to be kind to the Christians. If 
they behave ill, let them be punished; but if they do 
well, shew yourself their father and protector. I 
heartily wish you would renounce your idolatry, and 
serve and honour the only true God. May he be 
merciful, and enable you to do it !' 

" On the 3rd of December, being the first Sunday 
in Advent, he sent very early in the morning for the 
Rev. Mr. Gericke and myself, and desired the Lord's 
Supper to be administered to him. Before he received 
it he put up an affecting prayer. To hear this emi- 
nent servant of Christ, who had so faithfully served 
his Redeemer nearly half a century, disclaiming all 
merit of his own, and humbling himself before the 
footstool of the Divine Majesty, was a great lesson of 
humility to us both. 

" Our joy was great at his unexpected recovery ; but 
this joy was turned into grief, when we observed that 
the attacks of his illness had, in a great degree, affected 
his mind, which, however, was quite restored some 
days before his death. But even while his thoughts 
were incoherent on other topics, they seemed per- 
fectly collected when he prayed or discoursed about 
things divine. 

u On the 6th of February, 1798, he had the pleasure 
f 4 



128 



The life and labours of 



of seeing Mr. Gericke ; but a day or two after his 
arrival, that inflammation in his foot appeared, which 
ended in a mortification. During his last illness, Mr. 
Gericke visited him often, and spent much time in con- 
versing with him on religious subjects. A few days 
before his death, Gericke asked him, if he had any 
thing to say to his brethren ? ' Tell them,' said 
he, 6 that it is my request they would make the 
faithful discharge of their office their chief care and 
concern.' 

A day or two before his departure, when he was 
visited by the doctor, he said, 6 Doctor, in heaven 
there will be no pain.' 6 Very true/ he replied, 
( but we must keep you here as long as we can.' 
After a short pause, he then addressed him with these 
words : 6 O dear Doctor, let us take care, that we may 
not be missing there.' They were delivered with such 
an affectionate tone of voice, that they made a deep 
impression on every one present. On Wednesday we 
observed the near approach of his dissolution. Messrs. 
Gericke, Jaenike, Holtzburg, and myself, were con- 
stantly with him during the day, singing and praying 
around his bed. As we retired, we heard him uttering 
the following words : ' O Lord, hitherto thou hast 
preserved me, hitherto thou hast brought me, and hast 
bestowed on me innumerable benefits. Do what is 
pleasing in thy sight. I deliver my spirit into thy 
hands, cleanse and adorn it with the righteousness of 
my Redeemer, and receive me into the arms of thy 
love and mercy.' 



Frederick Christian Schwartz. 129 



" About two hours afterwards he sent for me, and 
looking on me with a friendly countenance, he im- 
parted his last blessing — ( I wish you many comforts.' 
On offering him some drink, he desired to be placed 
on a chair ; but as soon as he was raised on the cot, he 
bowed his head, and without a groan or struggle closed 
his eyes. He died between four and five in the after- 
noon, in the 72d year of his age. 

His remains were committed to the earth on 
February 14, in the chapel of the Fort, built by him- 
self, near his house. The funeral was delayed till 
Serfogee Rajah could have one more look at the 
corpse. He shed floods of tears over the body, and 
covered it with a cloth of gold. We had intended to 
accompany it with singing into the chapel, but were 
prevented by the cries of the surrounding multitude." 

Thus died the most eminent and successful mission- 
ary that has adorned the Christian church. To sum 
up the many excellencies of his character would be to 
repeat the actions of his life. He had zeal with- 
out enthusiasm,, and had patience without any want of 
energy — by his disinterestedness he vanquished the 
prejudices of his opponents, and by his moderation he 
gained the hearts of all. 

That he was peculiarly fitted for a missionary to 
India, to meet that combination of difficulties which 
there assails the preacher of the Gospel from every 
side, must be admitted by all who can form an un- 
biassed opinion. Mild and dispassionate, yet subtle 
and acute, he combated the sophistries of the Brahmin 

f 5 



130 



The life and labours of 



with a full knowledge of his doctrines, and yet failed 
not to bring forward the discoveries of the Gospel in 
all their native simplicity. Nor was he less adapted 
to command the respect and esteem of the European 
colonists. With talents finely suited to diplomatic 
purposes, he combined an honesty and uprightness 
which gained the confidence even of the most suspicious 
enemy, and Hindoos and Mahomedans, the military 
commander and the civil chief, were alike awed into 
an admiration of such transcendant virtues. 

The East India Company and the Rajah of Tanjore 
were equally desirous to perpetuate the memory of 
such an extraordinary character, by raising monuments 
to Schwartz, and thus the Heathen and the Christian 
world struggled, as it were, to do honour to his name. 
In a letter addressed from the Court of Directors to the 
government at Madras, they express an unequivocal 
admiration of his character — " By our extra ship, the 
Union, you will receive a marble monument, executed 
by Mr. Bacon, under our direction, to the memory of the 
Rev. C. F. Schwartz, as the most appropriate testi- 
mony of the deep sense we entertain of his transcend- 
ant merit, and of his unwearied and disinterested 
labours in the cause of religion and piety, &c. We 
desire also that the native inhabitants, by whom he 
was so justly revered, may be permitted and encouraged 
to view this monument, and that translations be made 
of the inscription into the country languages ; and 
copies be sent to Tanjore, and the other districts in 
which Mr. Schwartz occasionally resided." 



Frederick Christian Schwartz. 131 



The following letter of the Rajah of Tanjore relating 
to this subject, is too valuable and curious not to be 
inserted at length : 

" To the Honourable Society for Promoting Christian 
Knowledge. 

" Honourable Sirs, — I have requested of your mis- 
sionaries to write to you, their superiors and friends, 
and to apply to you in my name for a monument of 
marble to be erected in their church, which is in my 
capital and residency, to perpetuate the memory of the 
late Father Schwartz, and to manifest the great esteem 
I have for the character of that great and good man, 
and the gratitude I owe him, as my father and friend, 
the protector and guardian of my youth. I beg, there- 
fore, to apply to you myself, and to request that you 
will order, on my account, such a monument as may be 
fixed to the pillar which is next the pulpit in which 
he preached. 

" May you, Sirs, ever be enabled to send to this 
country such missionaries as are like the late Mr. 
Schwartz. 

" I am, Honourable Sirs, yours, 

" Serfogee Rajah." 

" Tanjore, May 28, 1801." 

The monument was accordingly executed by Flax- 
man, and is now placed in the church at Tanjore. 

Such were the extraordinary testimonies of respect 
and esteem paid to the memory of this eminent mis- 

f 6 



132 The life and labours of 

sionary. But whilst we commemorate the virtues of 
Schwartz, let it not be forgotten that it was ow-ing to 
the zeal, liberality, and encouragement of the Society 
for Promoting Christian Knowledge, he was enabled 
to prosecute his labours with success. It is a high 
tribute to the Christian zeal and moderation of this 
Society, that it was content to sink awhile the 
recollection of all difference between Lutherans and 
Episcopalians, in the one great and paramount design 
of planting Christianity in British India. These 
missionaries they evidently received as subservient and 
preparatory to the great end and object of finally 
bringing the Church of England itself into contact with 
the British empire in the East ; and this we have 
lived in our day to see accomplished. But as there is a 
freshness and beauty in the morning ere the sun rises, 
so will it be always animating and refreshing to 
look back on those unwearied pioneers who first 
planted the Gospel amongst the Hindoos ; and so long 
as. there is a feeling of gratitude and veneration for 
distinguished worth, the name of Schwartz will be 
enrolled amongst those who have done honour and 
service to Christianity. 

The inscription on Mr. Schwartz's monument : 

Sacred to the memory 
of the 

Rev. Frederick Christian Schwartz, 
Whose life was one continued effort to imitate the example of his 
Blessed Master. 



Frederick Christian Schwartz. 



133 



Employed as a Protestant missionary from the government of Denmark, 
And in the same character by the Society in England for Promoting 
Christian Knowledge, 
He, 

During a period of fifty years, 
" Went about doing good," 
Manifesting towards himself the most entire abstraction from temporal 
views, but embracing every opportunity of promoting both the 
temporal and eternal welfare of others. 

I n him, religion appeared not with gloomy aspect or forbidding mien, 
but with a graceful form and placid dignity. Amongst the many- 
fruits of his indefatigable labours, was the erection of the church at 
Tanjore. The savings from a small salary were for many years 
devoted to the pious work, and the remainder supplied by individuals 
at his solicitation. The Christian seminaries at Ramaporon, and in the 
Tinnevelly province, were established by him. Beloved and honoured 
by Europeans, he was, if possible, held in still deeper reverence by 
the natives of this country, of every degree and of every sect ; and 
their unbounded confidence in his integrity and truth was, on many 
occasions, rendered highly beneficial to the public service. The poor 
and the injured looked up to him as an unfailing friend and advocate, 
The great and the powerful concurred in yielding him the highest 
homage ever paid in this quarter of the globe to European virtue. 

The late Hyder Ally Cawn, in the midst of a bloody and vindictive war, 
sent orders to his officers i( to permit the venerable Father Schwartz 
to pass unmolested, and to shew him respect and kindness.'' The 
late Tuljaja, Rajah of Tanjore, when on his death-bed, desired to 
entrust to his care, his adopted son Serfogee, the present Rajah, with 
the administration of all offices of his country. On a spot granted to 
him by the same prince, two miles east of Tanjore, he built a house for 
his residence, and made it an Orphan Asylum. The last twenty 
years of his life were spent in the education and religious instruction 
of children ; and here, on the 13th of February, 1798, surrounded by 
his infant flock, and in the presence of several of his disconsolate bre- 
thren, entreating them to continue to make religion the first object of 
their care, and imploring, with his last breath, the Divine blessing on 



134 The life and labours of F. C. Schwartz. 



their labours, he closed his truly Christian career, in the 72d year of 
his age. 

The East India Company, anxious to perpetuate the memory of such 
transcendant worth, and gratefully sensible of the public benefits which 
resulted from his influence, caused this monument to be erected, Anno 
Domini, 1807- 



PART IV. 



CONTAINING THE LIVES AND LABOURS OF GERICKE, 
J^NIKE, KOLHOFF, &C. 



CHAPTER I. 

Having hitherto conducted the reader through the 
prosperous and successful periods of the Danish mis- 
sion, we must now unwillingly touch on the season of 
its decline. In all human affairs, this is perhaps the 
natural and necessary circuit ; but, it will be seen, in 
the course of the narrative, that there were certain 
political and financial circumstances, which almost 
inevitably tended to hasten its decay and dissolution. 

In thus preparing the reader for an account of events 
less pleasing and prosperous than those which have 
hitherto engaged his attention, we would by no means 
cast any reflection on the characters of those excel- 
lent men who were still engaged in the mission. Mr. 
Gericke was, in every respect, a successor worthy of 
Schwartz ; he had the same disinterested love of 
spreading the tidings of the Gospel, and was of such a 
quiet, peaceable, and unaffected demeanour, that he was 



136 The lives and labours of 



usually distinguished by the name of " the primitive 
Christian!' Nor were Messrs. Jaenike, Pohle, Kol- 
hofF, and many others, without their real and substantial 
merits ; but several of them were now becoming feeble 
and infirm from age, and they were all struggling against 
a tide of difficulties which would have disheartened and 
dismayed far younger and more enterprising mis- 
sionaries. 

At the time of Schwartz's death, the most active 
and prosperous part of the mission consisted of the 
Tinnevelly district, and of the country around Tan- 
jore. There, by the operation of the native schools, the 
number of converts so rapidly increased, that, in the 
course of a few years, Christianity became the pre- 
dominant religion, and accordingly, it was this part of 
the East which Bishop Heber pronounced " the 
strength of the Christian cause in India." Messrs. 
Kolhoffand Jaenike were now (1797-8) labouring with 
great success at Tanjore and Palamcotta, whilst Sat- 
tianaden, and a host of schoolmasters and catechists, 
were carrying the knowledge of Christianity through the 
more retired parts of the country, where several chapels 
were built, and congregations regularly formed and 
visited. 

Messrs. Gericke and Paezold were at Vepery, super- 
intending the English, Portuguese, and Malabar 
Christians, to whom they respectively preached on 
every Sunday, besides giving catechetical instructions 
on Wednesdays and Fridays. In January, 1798, the 
new missionary, Holtzburg, arrived at Calcutta. 



Gericke, Janike, Kolhoff, fyc. 137 

Reduced to three missionaries at Tranquebar, the 
parent settlement exhibited the first and strongest 
symptoms of decay. But it was the gentle decline of 
age, not a sudden or rapid dissolution. To use their 
own expression, at this time, (Feb. 10, 1798,) " they 
enjoyed health, and being cordially united together, 
they bore their burden patiently, and made it, as much 
as possible, sit easy upon them." Such men might be, 
as private individuals, amiable and respectable ; but, as 
missionaries, they could scarcely be very successful 
or effective. 

At Calcutta, the mission remained in a very pre- 
carious and uncertain condition. Though rescued 
from impending ruin, by the kind intervention of 
Messrs. Browne, Chambers, and Grant, who had pur- 
chased the property of the church and mission-house 
from the creditors of Mr. Kiernander ; yet, by the 
sudden departure of Mr. Clarke, it was again throw r n 
into great difficulties. To supply his place, the Society 
for Promoting Christian Knowledge had sent out Mr. 
Ringletaube, who arrived on the 27th of October, 
1797 ; but though every exertion was made to render 
his situation comfortable, he gave notice in the follow- 
ing year (1798), that he should quit the service of the 
mission altogether ; and then " it remained only for the 
Society to hope and pray God, that their expecta- 
tions might not be so disappointed in any future mis- 
sionaries whom they might send out." From this time, 
Calcutta ceased altogether to be a missionary station. 

At Trichinopoly, Mr. Pohle was engaged in the 



138 



The lives and labours of 



service of the mission, assisted by one English and 
three Malabar schoolmasters, two of whom were of the 
higher caste. Their congregation consisted of more 
than 300 members, to whom the service was regularly 
performed, and a considerable number of the military 
usually attended their worship. 

In a letter from Messrs. Knapp and Nienmeyer, 
dated Halle, May 30th, 1799, the Society was in- 
formed of the recent death of Professor Schultz, who 
had formerly been their missionary at Madras and 
Cuddalore, and who, in later years, had acted as their 
friend and correspondent in providing and procuring 
missionaries. Schultz must have died at a very ad- 
vanced age, since he undertook the mission at Madras 
in the year 17£8, and remained in India till 1743. 
Whether as a missionary, or an Oriental scholar, his 
name will be ever associated with the history and pro- 
gress of the Danish mission. Besides finishing the 
Tamul translation of the Old Testament, which had 
been begun by Ziegenbalg, he made a complete version 
of the Scriptures into the Telinga dialect, but this 
version was never printed, and remains deposited in 
the Orphan-House library at Halle. 

After the death of Freylinghausen, Schultz had taken 
Messrs. Knapp and Nienmeyer, as his associates in 
the direction of the Orphan House, and, as such, they 
now solicited to become corresponding members of the 
Society for Promoting Christian Knowledge, which 
request was willingly granted. It was signified, that 
Professor Knapp would hereafter become the corres- 



Gericke, Jcenike, Kolhoff, $c. 139 

pondent of the Society in their missionary concerns, 
and it is almost needless to say, \vith what exemplary 
zeal and attention he always discharged this duty. 

During the year 1799, a political event, very favour- 
able to the missions in Tanjore, took place, by the eleva- 
tion of that young prince to the throne who had been 
brought up under the care of Schwartz. Though 
Serfogee never professed himself a convert to Christ- 
ianity, he was extremely favourable to the missionaries 
and their schools. Shortly after his accession, he gave a 
proof of his respect for the character of Schwartz, 
which was far more substantial than that of erecting a 
monument to his memory. Having established an 
institution for the maintenance of fifty Hindoo children 
of different castes, he formed a similar establishment 
for the benefit of fifty Christian children, and main- 
tained and clothed thirty poor Christian adults. He 
also gave orders, that his Christian servants, civil and 
military, should not be denied the liberty of attending 
divine worship on the Sabbath, and did every thing in 
his power to assist and encourage all the missionaries 
who took Schwartz for their example. 

It was also during this year, that the missionary Kier- 
nander died, in Bengal, at the advanced age of eighty- 
eight, nearly sixty of which he had passed in India. 
It is painful to record the faults of a man who had 
certainly, in the earlier part of his life, done good ser- 
vice to the cause of the mission ; but a sense of duty, 
and, above all, the wish to present a monitory cau- 



140 



The lives and labours of 



tion to all who may be placed in similar circumstances, 
may serve as an apology for giving this short sketch 
of his life. 

On his arrival in India, 1743, he was settled at 
Cuddalore, where, by his unwearied exertions, that 
infant mission soon became very flourishing. At this 
time, he conciliated universal respect by the integrity 
of his character, by his unaffected humility, and by his 
singular prudence and decision of mind. Obliged to 
leave Cuddalore, when it was taken by the French, 
his own sense of duty would not allow him to remain 
inactive ; but, after remaining awhile at Tranquebar, 
he resolved to attempt the establishment of a new 
mission at Calcutta. There he commenced his labours 
with so much assiduity, as to gain the esteem and 
respect of all who knew him. Sometime after this, 
he married a lady with such a large fortune, that he 
was reckoned one of the richest men in Bengal.— 
With that generosity which formed a strong feature of 
his character, he now resolved to employ his wealth 
in the service of the mission. Accordingly, he built 
two mission houses, a church, and a school-room, and 
laid out on these, and similar objects, upwards of 
12,000/. sterling. 

Associating with persons of opulence, he was gra- 
dually led into habits of great expense, which, combined 
with his natural generosity, much reduced his fortune. 
He now thought of retrieving his losses, by entering 
into large speculations in the purchase and sale of 



Gericke, Jcenike, Kolhoff, $c. 141 

houses. But his schemes were quite unsuccessful, 
and, at an advanced period of life, he was obliged to 
quit Madras to avoid his creditors. 

He took refuge at Chinsurah, a Dutch settlement in 
the neighbourhood, and there passed the last eleven 
years of his life in great poverty. Still the love 
and zeal of the missionary clung to him — he kept a 
school during the week, and performed divine service 
on the Sunday, with a small allowance from the 
government. His latter days, as he acknowledged, 
were more happy than the days of his worldly 
prosperity ; and he has left behind him this awful 
monition to all future missionaries — that the love of 
splendour and wealth is utterly incompatible with the 
habits and pursuits of those who would spread the 
Gospel in heathen lands. 

On the 23d of May, 1800, the mission sustained a 
severe loss by the death of Mr. Jasnike, a man of su- 
perior talents, which were unremittingly devoted to the 
service in which he was engaged. The native teacher, 
Sattianaden, however, exerted himself to the utmost to 
supply his loss, and the number of converts w r as 
rapidly increasing throughout the whole of the Tanjore 
and Tinnevelly country. 

Mr. Kolhoff, having requested that a planetarium 
might be sent to him, and the cost deducted from his 
salary, it was determined by the Board, that this astro- 
nomical instrument should be sent from the Society as 
a present to the Tanjore mission. 

The new church at Cuddalore, the rebuilding of 



142 



The lives and labours of 



which had been retarded by many obstacles, was at 
length completed by the generosity of Mr. Gericke, 
who expended the salary which he received from 
government, as chaplain to the Naval Hospital, on the 
edifice. 

In July, 1802, Mr. Gericke proceeded on a visit to 
Palamcotta, and other southern districts, for the pur- 
pose of comforting and confirming the converts in that 
quarter of the country, who had lately suffered greatly 
from the rebellion of the Polygars. This visit was 
eminently distinguished for its effects : for in the 
course of his journey ; Mr. Gericke baptized about 
thirteen hundred persons ; and after he left the country, 
the native teachers formed eighteen new congregations, 
and baptized 2700 more. 

The conduct of Gericke on this occasion, has 
been severely criticised, as if he made no enquiries 
into the religious state of these numerous candidates 
for baptism. But the truth is, that these effects are 
to be attributed to the numerous native schools, which, 
at this time, covered every part of these districts, and 
which, as we have already remarked, had made Christ- 
ianity almost the ruling religion of the country. 

In the year following, the mission was deprived of 
the services of this excellent man ; his death was felt 
as an irreparable loss, and his charities were almost 
unbounded. He left the bulk of his fortune to the mis- 
sion at Vepery, which must have been given up, had 
it not been for this noble bequest, amounting to nearly 
600/. per annum. 



GerickSy Jcenike, Kolhoff, fyc. 143 



Though the Society for Promoting Christian Know- 
ledge had been unremitting in their enquiries after 
missionaries, at home and abroad, yet no fit individuals 
were found to supply the place of the dead and the 
aged. The German universities, particularly that of 
Halle, from which so many valuable men had been 
heretofore derived, no longer afforded the same re- 
sources, since the mischievous principles of infidelity 
had contaminated the purity, and enfeebled the force 
of Christian principles on the continent. 

About this period, accounts having been received, 
that the native Christians in Tanjore had suffered 
many severities from the collector of the East India 
Company, on account of their profession of the Christ- 
ian faith, the Society for Promoting Christian Know- 
ledge felt it their duty to make a strong representation 
to the Board on this subject ; when the most satisfac- 
tory communications were made, that no such hard- 
ships should be inflicted for the future, but that every 
protection and encouragement should be afforded to 
the native Christians, who conducted themselves in a 
quiet and inoffensive manner. 

On the death of Gericke, the missionaries at 
Tranquebar sent Mr. Rottler to supply his place at 
Vepery, till Mr. Paszold should return from Calcutta, 
where he had taken an office in the college of Fort 
William. But on the breaking up of that institution, 
Paezold returned to his charge at Vepery, and for 
some time officiated together with Rottler : their 
sentiments, however, afterwards not agreeing, they 



144 



The lives and labours of 



made mutual charges against each other to the Society 
for Promoting Christian Knowledge. This want of 
union forms one of the strongest evidences of the 
declining state of the Danish mission, and, as such, 
it was felt and deplored by the Board in London, — 
Still further to increase these difficulties, it was about 
this time that the Baptist and Wesleyan missionaries 
first made their appearance in India, and it is almost 
needless to say, that such an event tended greatly to 
widen their previous difference of opinion. 

In 1806, the Revo Dr. Buchanan visited the principal 
missionary stations on the coast of Coromandel, and 
the picture which he draws of their condition is by 
no means favourable. The missionaries informed him, 
that religion at Tranquebar had of late years suffered 
much from European infidelity. " Religion," they 
said, " flourishes more amongst the natives of Tanjore, 
and in other provinces, where there are few Europeans ; 
for we find that European example, in the large towns, 
is the bane of Christian instruction." 

" I had a long conversation," continues Dr. Bu- 
chanan, " with the missionaries, relative to the present 
circumstances of the Tanjore mission. It is in a lan- 
guishing state at this moment, in consequence of the 
war on the continent of Europe. Two of its sources 
are dried up, the Royal College at Copenhagen, and 
the Orphan-House at Halle. Their remaining source 
from Europe is the stipend of the Society for Pro- 
moting Christian Knowledge, which they never men- 
tion but with emotions of gratitude and affection. 

1 



Gericke, Jamike, Kolhoff, fyc. 



145 



But this is by no means commensurate with the 
increasing number of their churches and schools. 
The chief support of the mission is derived from itself. 
Schwartz had in his life-time acquired considerable 
property, through the kindness of the English govern- 
ment and the native princes. When he was dying, he 
said, " Let the cause of Christ be my heir." When 
his colleague, the pious Gericke, was departing, he 
also bequeathed his property to the mission. And now 
Mr. Kohl off gives, from his private funds, upwards of 
a thousand pagodas a year ; not that he can well 
afford so large a sum, but that the mission is so ex- 
tended, that he gives it, he told me, to preserve the 
newly-formed congregations in existence *. 

It must be evident to the reader, that, however dis- 
interested and praiseworthy such conduct might be, 
with reference to the individuals, yet that it betokens 
the very precarious and uncertain condition in which 
the mission was now placed. It leads us, indeed, to 
this conclusion, — that the Danish mission, considered 
as a separate institution, was now no longer suited to 
the augmented demands of India ; and it prepares us 
for the origin of that episcopal establishment, in which 
the mission itself would become gradually merged. 

This view of the subject was more painfully brought 
under the attention of the Society for Promoting 
Christian Knowledge, by the recurrence of those dis- 
sensions and disputes amongst the missionaries, to 

* Buchanan's Researches, p. 61. Pearson's Memoirs of Buchanan, 
Vol. II. p. 28—32. 

G 



146 



The lives and labours of 



which we have already alluded. Without any ecclesi- 
astical head in the East, they naturally appealed to the 
Board in London, which could ve*y imperfectly decide 
on the points at issue ; but which, in the strongest 
manner, conjured them to abide in those sentiments of 
good-will and charity towards each other, which could 
alone enable them to discharge their duties with suc- 
cess amongst the natives. 

Towards the close of the year 1806, Mr. Horst, 
w T ho had long been employed in the concerns of the 
missions, was ordained, according to the forms of the 
Lutheran Church, by Messrs. Pohle, Kolhoff, and 
Holtzberg, with the consent and approbation of the 
Society for Promoting Christian Knowledge, and was 
appointed to the care of the congregation at Tanjore. 
On the 13th of July, they celebrated the jubilee of the 
mission, as it was now exactly a hundred years since 
Ziegenbalg and Plutscho arrived at Tranquebar, in 
1706. 

Since the death of Gericke, the good Rajah of 
Tanjore had allowed the monthly sum of forty-five 
pagodas, by which donation one of the school -houses 
had been chiefly rebuilt, and some repairs been made 
to the other houses belonging to the mission. The 
other school was in a ruinous state, and required to be 
rebuilt ; but Mr. Pohle doubted whether their funds 
(which consisted of the 13,000 pagodas bequeathed to 
the mission) would be sufficient, without some aid from 
the Society for Promoting Christian Knowledge, and 
this the Society willingly agreed to contribute. The 



Gericke, Jcenike, Kolhoff, §c. 



147 



stay of Mr. Rottler at Tanjore not being approved 
by the College at Copenhagen, it was respectfully 
signified to him by* the Society for Promoting Christ- 
ian Knowledge, that he must return to his former sta- 
tion at Tranquebar. 

In the account for 1808, it is stated by Mr. Paezold, 
that several persons of high caste amongst the cate- 
chumens had conducted themselves so becoming their 
professions, that he had admitted them into the Church 
by baptism. Nor had the ill-will and contempt shewn 
towards them by their heathen relatives been able to 
shake their Christian constancy. " They were not 
ashamed," he adds, " to confess themselves Christians, 
and endeavoured to shew themselves such by their 
Christian life and conversation." 

Some severe reflections having been made about 
this time on the characters of the Danish mission- 
aries with regard to the treatment of their converts, in 
reference to their several castes, they deemed it requisite 
to lay before the Society for Promoting Christian 
Knowledge a justification of their conduct on this sub- 
ject. As far as can be judged, they seem to have 
acted with great prudence and discretion, and, as such, 
they were fully sanctioned by the Board in London. 
" The Society of course does not countenance the ad- 
herence of the Christian converts to any former reli- 
gious restrictions, which are not consistent with their 
Christian liberty. But it cannot be the wish of the 
Society to abolish all distinction of ranks and degrees 
in India, nor do they feel themselves entitled to do 

g 2 



148 



The lives and labours of 



more, than to remind their Christian converts, that 
with respect to spiritual privileges, there is in Jesus 
Christ neither bond nor free, neither high nor low ; 
yet, that such privileges are no way incompatible with 
the various distinctions of rank and degrees in society, 
which are recognised in the Gospel itself, where per- 
sons of several ranks and conditions receive respec- 
tively admonitions and counsel adapted to their state." 
It is proper to remark, that the same moderate and 
sensible view of the subject was afterwards taken and 
pursued by Bishop Heber. 

It was also about this time (1808 — 9), that the 
Society for Promoting Christian Knowledge requested 
their missionaries to make more particular enquiries 
concerning the state and condition of the Syrian 
Churches on the coast of Malabar, with a view to 
learning whether any practicable union might be 
effected with them, or whether they might hereafter be 
employed as missionaries in their service. The in- 
formation obtained by the Danish missionaries was by 
no means favourable to the hopes of the Society, since 
they were represented as entirely subjugated to the 
Romish Church, and as having fallen into the grossest 
ignorance and idolatry. From subsequent and more 
accurate enquiries, however, it appears that these 
representations were by no means altogether correct. 
Something, no doubt, must be allowed for the strong 
prepossessions of the Danish missionaries, as Lutheran 
divines ; and, upon the whole, the conclusion of 
Bishop Heber appears to be solid and accurate, that, 



Gericke, Jcenike, Kolhojf, §c. 



149 



though no connection of an official nature can be 
looked for between the Church of England and these 
Syrian Christians, yet that such friendly connections 
may subsist between them, as may be mutually ser- 
viceable to either party. 

In 1809, the Court of the East Tndia Directors 
liberally raised their annual allowance to the mission 
schools, from 500 to 1200 pagodas. This intelligence 
reached them at a time when they were nearly over- 
whelmed with pecuniary difficulties ; since, from the 
great increase of schools in the Tinnavelly country, 
their funds had become quite inadequate to their 
support. 

In 1810, the Tanjore mission lost Mr. Horst, who 
had proved a valuable missionary in the service of the 
Society. He left behind him a widow and family in 
great distress, and it was decided by the Board, that 
the year's salary should be allowed them. It is pleas- 
ing to add, that a considerable contribution was raised 
for them also amongst the English residents and 
natives in Tanjore. 

The deliberations of the Society for Promoting 
Christian Knowledge in 1811, respecting their Indian 
missions, were peculiarly important. The renewal of 
the East Indian charter had powerfully awakened the 
attention of the public towards the expediency of 
providing an ecclesiastical establishment for British 
India; and the Society for Promoting Christian Know- 
ledge, warmly participating in the same feelings, pre- 
sented a memorial to the Directors, embodying their 
sentiments on this important subject. It is almost 



150 



The lives and labours of 



needless to add, that these appeals to the legislature 
were crowned with ultimate success, and that a bill 
received the royal sanction, whereby Calcutta was 
raised into an episcopal see, and an archdeacon was 
appointed over each of the Indian presidencies. 

In the meanwhile, the Danish missions continued 
to struggle under great and increasing difficulties ; the 
numbers of their converts, and the extent of their 
congregations far exceeding the means of their pecu- 
niary funds, or the very limited number of their mis- 
sionary superintendants. To meet this pressing difficulty, 
it was resolved, with the approbation of the Society, 
that several of the native catechists should receive 
ordination according to the forms of the Lutheran 
Church. Accordingly, on the 17th of March, 1811, 
four of them were ordained at Tanjore, by Messrs. 
Kolhoff and Pohle, and this measure had become the 
more indispensable, as the excellent Sattianaden was 
now nearly worn out by age and infirmities. They 
were taken into the service of the Society, at an annual 
salary of 35/. each. 

In 1812, the Society for Promoting Christian Know- 
ledge, were at length gratified by receiving intelligence 
from Dr. Knapp, that he had procured an excellent 
candidate for their missions in the person of the Rev. 
Mr. Jacobi, who arrived in London towards the end 
of that year. Accordingly, on the 23rd of March, 
1813, Jacobi was introduced to the Society, and 
having received an excellent charge from Archdeacon 
Middleton, (who was shortly after appointed to the 
see of Calcutta,) he sailed on the 13th of April for 



Gericke, Jcenike, Kolhoff, Sfc. 151 

India. But scarcely had this promising young man 
arrived at the place of his destination, ere the hopes 
of the Society were destroyed by his sudden death ! 
The excellent and aged missionary, Dr. Jahn, died 
also soon after at Tranquebar. 

It has been deemed unnecessary to state during the 
latter years, the large supplies of monies and stores, 
which were sent out by the Society, for the support of 
their missionaries in the East. Suffice it to say, that for 
several years past, they had been deprived of all sup- 
port from Denmark and Germany, and that they now 
entirely depended on the legacies which had been left 
them by Messrs. Schwartz and Gericke, and on the 
annual salaries and presents sent out from England. 
The amount of this expenditure, of course, varied 
with circumstances, but of late it might be taken 
at an average of 1200/. per annum. — Yet, even with 
this munificent assistance, they were becoming more 
and more involved in debt, so that in 1816, the mission 
at Tranquebar was on the brink of ruin, from which 
it was rescued only by the kind interference of Bishop 
Middleton, who applied 200/. to its support, from a 
fund which had been left at his discretion by the So- 
ciety for Promoting Christian Knowledge. 

But here we think it unnecessary to pursue the fur- 
ther account of this mission. Having traced its infancy 
under Ziegenbalg and Plutscho, we have watched 
its expanding youth under Schultz, have beheld its 
manhood under Schwartz, and its declining years 
under Gericke and Kolhoff. We may be spared the 
details of its decrepitude and dissolution — like all 



1 52 The lives and labours of Gerickt, $c. 

human institutions, it had run its course, and was now 
gradually merging into the Indian episcopate. Still it 
was lovely and venerable in its decay ; and as the British 
student looks back on the bright and varied page of 
its annals, he will thank God, that his Church and 
country were permitted to take part in its weal and 
welfare, and will ever recollect the Danish mission 
to the East, as forming one of the most brilliant epi- 
sodes in the history of the Christian Church. 



On May the 17th, 1814, a valedictory address was 
delivered at a general meeting of the Society for Pro- 
moting Christian Knowledge to the Rev. Thomas 
Fanshaw, Lord Bishop of Calcutta, previous to his 
departure for India, to which he made an animated re- 
ply, concluding with the following words : — " I now 
take leave of this venerable Society, with my warmest 
thanks for this and every other mark of its regard, 
desiring to be remembered in its prayers." — On June 
8, the Bishop sailed from Portsmouth, and arrived at 
Calcutta on the 28th of November, 1814. 



THE END. 



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